A STUDY OF THE TERM ‘PAHĀTABBĀ’

WITH REFERENCE TO THE

SABBĀSAVASUTTAṂ.

Dissertation submitted in partial fulfilment of the requirements

for the degree of

Master of Arts in Pāli Language

By
BHARATI AGARWAL
(Roll No. 01)

Supervisor:

Dr. YOJANA BHAGAT

Department of Pāli
Mumbai University
July 2021
A STUDY OF THE TERM ‘PAHĀTABBĀ’

WITH REFERENCE TO THE

SABBĀSAVASUTTAṂ.

Dissertation submitted in partial fulfilment of the requirements

for the degree of

Master of Arts in Pāli Language

by
BHARATI AGARWAL
(Roll No. 01)

Supervisor:

Dr. YOJANA BHAGAT

Department of Pāli
Mumbai University
July 2021
 DISSERTATION SUBMISSION
TO THE UNIVERSITY OF MUMBAI
FOR M.A. IN PĀLI

Title of Dissertation: “A Study of the term ‘pahātabbā’ with reference to

the Sabbāsavasuttaṃ”
Name of Canditate: Ms. Bharati Agarwal
Place of Research: Mumbai
Date of joining MA: July 2019
Date of submission: July 2021
(Of Dissertation)

____________________ ___________________________
Signature of Candidate Signature of Head of Department

Date: July 2021

Place: Mumbai

3
 CERTIFICATE

This is to certify that the dissertation titled “A Study of the term ‘pahātabbā’ with
reference to the Sabbāsavasuttaṃ” is the bonafide work of Ms. Bharati Agarwal (Roll
No. 01) submitted to the University of Mumbai in partial fulfillment of the requirement for
the award of the degree of “Master of Arts” in “Pāli Language”.

----------------------------------- -----------------------------------
(Name and sign) (Name and sign)
Supervisor/Guide Co-Supervisor/Guide

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Head of Department Principal

4
 ABSTRACT

A Study of the term ‘pahātabbā’ with reference to the Sabbāsavasuttaṃ

How to become “sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi

saṃyojanaṃ”? Meaning one ‘who dwells restraining all flow of mental fermentations, having
cut out craving, not going on fettered’. Sīla visuddhi and citta visuddhi culminating in
purification of ñāṇa-dassana are only attainable when all āsavā i.e. flows of mental
defilements are actively removed. This effort toward purification of conduct and thought has
to be made actively when one wants to experience nibbāna. It is not achieved automatically.

The Sabbāsavasuttaṃ is the second sutta in the Mūlapaṇṇāsakaṃ within the Majjhima
Nikāya Pāḷi. In this sutta, the Perfectly Enlightened One exhorts the assembly of bhikkhū then
residing in Jetavana that they must work towards total elimination of all āsavā. Within the
discourse, the mind takes up the role of a vibrant and evolving psychological tool that is used
to reflect upon dhammā wisely, with yoniso manasikāraṃ, to remove saṅkhārā i.e.
defilements that have already arisen, and to not allow the production of new ones.

‘Pahātabbā’ is derived from the verb ‘pajahati’ and functions as an adjective meaning that
which ‘must be given up, must be removed, must be abandoned’ completely. Its associate
terms like pahīyanti, jahati and pahāna all pertain to giving up of akusala within the
framework of ethics relating to the mind and body actions.

The term ‘pahātabbā’ is used repeatedly by the Noble Teacher to guide the bhikkhū towards
eliminating the āsavā. He elucidates 7 pariyāya or methods, each time detailing a unique tool
and its use. In that sense, the pahāna i.e. removal of āsavā takes on subtler layers defining the
actual process of elimination. This paper explores the term ‘pahātabbā’ with respect to these
finer aspects.

Understanding this term takes it out of the realm of linguistics and makes it a meditative
investigation of the sutta. One explores the aspects of ‘dissipation, overcoming, discarding,
cutting off, warding off, casting away and surrendering’ for discerning removal of the flows
of defilements.
 TABLE OF CONTENTS

CHAPTER 1
1.1 : LOCATION AND INTRODUCTION TO THE SUTTA- -----------------------------17
1.2 :AIM OF THE THESIS------------------------------------------ -----------------------------17
1.3 :OBJECTIVE OF THE THESIS--------------------------------------------------------------17
1.4 :UNDERSTANDING SOME CONCEPTS WITHIN THE SABBĀSAVASUTTAṂ---19
What are āsavā?
Kāmāsava- desire for sensual pleasure
Bhavāsava- desire for re-becoming
Avijjāsava- fundamental ignorance of sacca i.e. reality- as- is
What is the co-relation between ‘saṃyojana’ and ‘āsavā’?
How to understand what must be abandoned, what comes under ‘pahātabbā’?
Sharpening of mind with ‘citta visuddhi’
Strengthening the mind with ‘sīla visuddhi’
What is meant by ‘yoniso manasikāraṃ’?
What is ‘saṃvara’?
Importance of ‘yoniso manasikāraṃ’ in strengthening ‘saṃvarā’
1.5: HISTORY AND BACKGROUND OF THE SABBĀSAVASUTTAṂ--------------------33
1.6: HYPOTHESIS OF THIS STUDY------------------------------------------------------------34
1.7: EXISTING ANALYSIS & REFERENCES --------------------------------------- ---------35
1.8: CONCLUSION OF CHAPTER 1-------------------------------------------------------------35

CHAPTER 2ĀĀĀĀ
2.1: INTRODUCTION-------------------------------------------------------------------------------37
2.2: ANALYSING “PAHĀTABBĀ” GRAMATICALLY --------------------------------------38

2.3: HOW TO UNDERSTAND “PARIYĀYA” WITHIN THE SABBĀSAVASUTTAṂ-----38

2.4: OVERVIEW OF THE METHODOLOGY OF ALL THE 7 ‘PARIYĀYA’ --------------39

6
2.5: ‘ĀSAVĀ DASSANĀ PAHĀTABBĀ’- -----------------------------------------------------------40
UPROOTING ĀSAVĀ BY DISSIPATION/ DISSOLUTION OF SUPPORTING DHAMMĀ
Developing of ‘DASSANĀ’- Insight
Explanation of Table 2.3
Metaphor of a stagnant pond
Process of ‘DISSIPATION’ of abhinivesā and anusayā
Conclusion of method 1

2.6: ‘ĀSAVĀ SAṂVARĀ PAHĀTABBĀ’------------------------------------------------------------46

OVERCOMING ĀSAVĀ BY MINDFULLY RESTRAINING THE SENSES
What is the fuel that sustains āsavā?
The 4 kinds of Āhārā i.e. 4 kinds of nutrition
Understanding the roles of ‘viññāṇa’ and ‘samphassa’ as mental nutriments

Relation between manosañcetanā and taṇhā

Why do we indulge the senses?

How to extinguish the fire?
Developing ‘SATI saṃvaraṃ’ i.e. ‘Restraint of CHA- INDRIYA’ by mindfulness

What is ‘sati’ i.e. ‘mindfulness’?

Establishing ‘sati’
Holding back the āsavā by ‘overcoming’ lobha and dosa
Training of a monk to develop ‘Sati saṃvaraṃ’
Conclusion of method 2
2.7 ‘ĀSAVĀ PAṬISEVANĀ PAHĀTABBĀ’-------------------------------------------------------57
DISCARDING AKUSALĀ DHAMMĀ THROUGH DEVELOPING METICULOUS
KNOWLEDGE
What are the 4 parikkhārā?
The Buddha’s legacy
The concept of ‘Iṇaparibhoga’ or using of borrowed goods
The meticulous practice of ‘paṭisevanā’. How much is enough?
Discarding akusalā dhammā through the cultivation of ‘Ñāṇa- saṃvara’
Controlling the āsavā by discarding ‘sammoha, gedha, mada & pamāda’

7
 Conclusion of method 3
2.8: ‘ĀSAVĀ ADHIVĀSANĀ PAHĀTABBĀ’----------------------------------------------------62
CUTTING- OFF OWNERSHIP OF SUFFERING BY DEVELOPING FORBEARANCE
The world we create
Importance of ‘Khantī - saṃvara’ i.e. restraint through ‘forbearance/ patient abiding’
What is ‘khantī’ i.e. ‘forbearance/ patient abiding’?
Cutting off abhijjhā, byāpāda and diṭṭhi by the practice of ‘khantī’
Using ‘Dhutāṅga’ to develop ‘khantī’
Conclusion of Method 4
2.9: ‘ĀSAVĀ PARIVAJJANĀ PAHĀTABBĀ’----------------------------------------------------70
WARDING- OFF ĀSAVĀ WITH ‘VIRTUOUS CONDUCT’
The ‘Kammapatha’ i.e. path of action
Sobhana cetasikā ‘Hiri’ and ‘Otappa’: the beautiful ‘twin’ factors
‘Sīla saṃvara’ i.e. restraint by virtuous conduct/ perfection of morality
Sīla as foundation of all kusalā dhammā
Resultants of Sīla
Conclusion of method 5
2.10: ‘ĀSAVĀ VINODANĀ PAHĀTABBĀ’-------------------------------------------------------76
CASTING OUT ĀSAVĀ THROUGH ‘CONSTANT VIGILANCE’
The three ‘akusala vitakka’ i.e. unwholesome or immoral thought- streams
Why should one completely reject the 3 akusala vitakka?
Use of vīriya i.e. constant and energetic vigilance
Casting out ‘akusala vitakka’ with ‘Vīriya- saṃvara’
What is sammā vāyāmo?
Using ‘vīriya- saṃvara’ to attain the ultimate goal
Conclusion of method 6
2.11: ‘ĀSAVĀ BHĀVANĀ PAHĀTABBĀ’-------------------------------------------------------82
SURRENDERING OF OWNERSHIP BY DEVELOPING ‘SATTA BOJJHAṄGA’

Vipassanā ñāṇa i.e. Stages of Insight Knowledge

What is bhāranikkhepanaṃ i.e. putting down the burden?

8
 Developing the ‘satta bojjhaṅga’ i.e. seven factors of enlightenment
Subduing nīvaraṇa with development of ‘satta bojjhanga’
Developing four modes to realizing ariya sacca
Conclusion of method 7
2.12 CONCLUSION OF CHAPTER 2----------------------------------------------------------92

3.1 INTRODUCTION-----------------------------------------------------------------------------95
3.2. WHO IS ‘ONE WHO KNOWS, ONE WHO SEES’? ----------------------------------95
Who is ‘one who knows’?
Who is ‘one who sees’?
3.3 NUANCES WITHIN THE TERM ‘PAHĀTABBĀ’ w.r.t. SABBĀSAVASUTTAṂ: --96
Method 1: Āsavā DASSANĀ pahātabbā
Method 2: Āsavā SAṂVARĀ pahātabbā
Method 3: Āsavā PAṬISEVANĀ pahātabbā
Method 4: Āsavā ADHIVĀSANĀ pahātabbā
Method 5: Āsavā PARIVAJJANĀ pahātabbā
Method 6: Āsavā VINODANĀ pahātabbā
Method 7: Āsavā BHĀVANĀ pahātabbā
3.4 SUMMATION ON THE BASIS OF AIM & OBJECTIVES OF THE THESIS -----98
3.5 SUMMATION ON BASIS OF THE HYPOTHESIS-------------------------------------99
3.6: WHY IS NIBBĀNA ‘THE ULTIMATE AIM’? ------------------------------------------100
3.7: EPILOGUE------------------------------------------------------------------------------------101
Ā
Ā
Ā

9
 LIST OF TABLES
CHAPTER 1
1.1 : Seven methods of eliminating āsavā
1.2 : Interaction of rūpa-upādānakkhanda (matter) and viññāṇa-upādānakkhanda (mind
elements), leading to 5 kinds of sensing.
1.3 : Co- relation between ‘Āsavā’ and ‘Dasa saṃyojana’

ĀĀĀĀ
2.1: Five kinds of ‘pahāna’
2.2: Understanding ‘pahātabba’: How pahāna of āsavā is achieved
2.3: The āsavā abandoned by respective anupassanā, leading to corresponding vimokkha
2.4: Overview of methodology of ‘Dassanā’
2.5: Establishing of ‘mindfulness’/Maintaining state of ‘ātāpi sampajāno satimā’
(Based on the Mahasatipaṭṭhānasuttaṃ - DN 22)
2.6: Overview of methodology of ‘Saṃvarā’

2.7: Overview of methodology of ‘Paṭisevanā’

2.8: Overview of methodology of ‘Adhivāsanā’

2.9: Overview of methodology of ‘Parivajjanā’

2.10: Overview of methodology of ‘Vinodanā’

2.11: Overview of methodology of ‘Bhāvanā’

3.1: Over- view of the 7 methods of “āsavā pahātabbā” i.e. abandoning of āsavā

ABBREVIATIONS

DN DĪGHA NIKĀYA
MN MAJJHIMA NIKĀYA

10
SN SAṂYUTTA NIKĀYA
AN AṄGUTTARA NIKĀYA
KN KHUDDAKA NIKĀYA
UD UDĀNA

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 DECLARATION

I declare that this written submission represents my ideas in my own words and where others'
ideas or words have been included, I have adequately cited and referenced the original
sources. I also declare that I have adhered to all principles of academic honesty and integrity
and have not misrepresented or fabricated or falsified any idea/data/fact/source in my
submission. I understand that any violation of the above will be cause for disciplinary action
by the Institute and can also evoke penal action from the sources which have thus not been
properly cited or from whom proper permission has not been taken when needed.

Bharati Agarwal
Roll No. 01

Date: July 2021

Place: Mumbai

12
 ACKNOWLEDGEMENTS

“NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.” My deepest

homage and respectful salutations to the Perfectly Enlightened One, his gift of the teachings
of the sublime Dhamma, and the Noble Saṅgha. I bow and surrender into this triple refuge
again and again.

I feel intensely humbled by the long and illustrious lineage of seekers and teachers who have
kept the doctrine alive in its most pristine form through tireless study and practice, and
preserved its subtelities through many hardships and challenges. To them, I will always owe
an immeasurable debt. To all the Dhamma students, past and present who have continued to
strive towards the research, study and translation of the original texts, and have shared the
teachings so generously with all, I salute them. In all humility and with immense gratefulness,
I humbly dedicate this study to them.

I would like to express very profound gratitude towards all my Dhamma teachers. They have
guided me with extreme patience and infinite kindness. Whatever I understand correctly of
Dhamma, is all due to them. Whatever has been grasped incorrectly, is due to my own short-
comings and lack of expertise.

I would also like to sincerely acknowledge the generous help extended by the teaching and
administrative faculty of the department of Pāli language at the Mumbai University over the
period of the MA study.

Bharati Agarwal
Roll no. 01
Date: July 2021
Place : Mumbai

13
CHAPTER 1

Introduction:
 NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA

A Study of the term ‘pahātabbā’ with reference to the Sabbāsavasuttaṃ

CHAPTER 1- INTRODUCTION

1.1 LOCATION AND INTRODUCTION TO THE SUTTA

The Sabbāsavasuttaṃ (MN2) is the second discourse within the Mūlapariyāyavaggo of the
Mūlapaṇṇāsakaṃ in the Majjhima Nikāya Pāḷi. The title Sabbāsavasuttaṃ may be translated
as the sutta about ‘all flows of mental fermentations’. ‘Sabbā’ is an adjective meaning every,
all or entire. ‘Āsava’ refers to the flow of long- standing fermentations of mental defilements
garnered through eons of avijjā i.e. ignorance. In this sutta, the Buddha- the Perfectly
Enlightened One, exhorts an assembly of 500 bhikkhū then residing in Jetavana that they
must work towards the total elimination of all āsavā. For this he details 7 pariyāyā or
methods.

The commentarial literature expands on the elucidated methods by way of understanding

where and how to place certain saṃvarā i.e. restraints. These restraints towards physical
actions and mental processes work by purifying the mind of its taints and eventually lead the
seeker towards the experience of Nibbāna i.e. the un-conditioned state. Though they are
treated here as method-specific, each restraint ultimately leads to the strengthening of sīla and
the purity of the citta. The type of pahāna i.e. removal of the mental defilements is also
closely associated with each specific methodology.

1.2: AIM OF THE THESIS

The Noble Teacher describes seven methods of destroying the flows of mental defilements.
Within each method however, he uses the same term ‘pahātabbā’ i.e. ‘must be eliminated’ to
conclude their removal. This study seeks to understand how to interpret this single term
towards the destruction of all the different āsavā within each method separately.

1.3: OBJECTIVES OF THE THESIS

 1. To analyse the meaning of each methodology in detail.
2. Using the Aṭṭhakathā, to relate it to the respective mind-tools. This includes insight,
the 5 saṃvarā of sati, ñāṇa, khantī, sīla and vīriya; and the developing of satta-
bojjhaṅga.
3. To study the impact of the mind- tool i.e. what effect it has on the supporting akusalā
dhammā which are strengthening the āsavā.
4. To analyse the controlling or removal of āsavā, and co- relating it to the 5 different
kinds of pahāna (Samuccheda, Paṭippassaddhi, Tadaṅga, Vikkhambhana and
Nissaraṇa).
5. To understand the arising of the respective path- factors with the perfection and
culmination of each method.

The table below outlines the pariyāyā i.e. methods given by the Noble Teacher during the
discourse of the Sabbāsavasuttaṃ. The effect that each mind- tool has on the mental
defilements has been deciphered from an understanding of the process. The instrument of
action i.e. mind- tool references have been derived from the sutta and Aṭṭhakathā literature.

Table 1.1: Seven methods of eliminating āsavā

Method Instrument of action (Mind Tool) Effect of tool on akusalā
dhammā
1 Dassanā Insight into tilakkhaṇa Dissipation/ Dissolution
2 Saṃvarā Sati saṃvara: Restraint of cha- indriya Overcoming of
3 Paṭisevanā Ñāṇa saṃvara: Mindful/ judicious use of parikkhārā Discarding/ Throwing Out
4 Adhivāsanā Khanti saṃvara: Endurance borne out of forbearance Cutting Off
5 Parivajjanā Sīla saṃvara: Avoidance of akusala kamma through Warding Off
shunning unwholesome places/ beings
6 Vinodanā Vīriya saṃvara: Driving- out of 3 kinds of Rejection
unwholesome vitakka
7 Bhāvanā Cultivating of satta bojjhaṅga Surrendering

1.4 UNDERSTANDING SOME CONCEPTS WITHIN THE SABBĀSAVASUTTAṂ

16
Attaining Nibbāna i.e. final quenching of all craving and abandoning of the non- stop
‘whirring around’ in the cesspool of defilements, is only possible with the complete
destruction of all āsavā. As mentioned earlier, this sutta lists seven 7 pariyāyā i.e. methods
by practice of which, one may achieve this paramattha. We find various classifications
within the tipiṭaka to explain the term āsavā, depending on the context of the instruction.

The list of the 3 āsavā of kamāsava, bhavāsava and avijjāsava found in the
Sabbāsavasuttaṃ is said to be among the oldest enumeration of mental defilements within
the early texts of the tipiṭaka. In the Ogha-pañhasuttaṃ (SN 38.11), thera Sāriputta expands
the list to accommodate 4 ‘ogha’ or floods, and includes diṭṭhogha i.e. the flood of views as a
separate term to represent the rapid flow of wrong views.

The original list of āsavā also expands to encompass the 7 ‘anusaya kilesa’ (from √‘anuseti’
meaning ‘obsession’ or ‘lying with’) i.e. seven deeply rooted, latent tendencies of the mind.
Among the proclivities listed here are kāmarāgānusaya (obsession with sensual passion),
paṭighānusaya (obsession with aversion), mānānusaya (conceit), diṭṭhānusaya (obsession
with wrong view), vicikicchānusaya (obsession with doubt), bhavarāgānusaya (passion for
becoming) and avijjānusaya (ignorance). The mind obsessively returns to them again and
again, even when there is no active flow of mental defilements. The list is found within the
Anusayasuttaṃ (AN 7.11).

What are āsavā?

They are flows, discharges of long- standing mental defilements that bind one to the cyclical
patterns of maraṇa i.e. death, bhava i.e. re-becoming and jāti i.e. rebirth. The word āsava
comes from “ā- savati”, meaning ‘flows towards/ comes to’. The root √SU or √ŚRU means to
‘to flow’. The prefix ā refers to inward or outward. Other meanings are ‘fermented secretion’
like extrusions found on a tree or plant. It also refers to ‘discharge from a sore’, like pus from
a bad wound.

In Pāli language, āsavā is used to represent ‘certain ideas that intoxicate the mind so that the
mind cannot rise to higher states’. It can be rendered as ‘influxes’ or ‘leakages’ which fuel
our existence. Āsavā are sometimes translated as ‘cankers or corruptions or taints or stains’.1
1
Refer Bhikkhu Piya Tan’s exposition on “Sabbāsava Sutta- the Discourse on All the Influxes”.
17
Essentially, they are the unwholesome influxes of taṇhā i.e. craving, māna i.e. self- conceit
and diṭṭhi i.e. wrong view, from the deep recesses of mind into active conscious. Taṇhā i.e.
craving is ‘mental urge’ characterised by pleasure-seeking and acquisitiveness. Māna i.e.
self- conceit is driven by the ‘survival instinct’. Diṭṭhi i.e. wrong view is the network of
delusion that assails our mind and keeps it entangled with grasping of pleasure and
maintaining of ‘self- identity’.

Thus āsavā represent ‘mental depravity’ which has been kept standing for a long time. One
can think of them as flows of mental fermentations, or floods of long- standing defilements
that ooze out constantly from our consciousness. In the Mahāsaccakasuttaṃ (MN 36), they
are defined as “saṅkilesikā ponobhāvikā sadarā dukkha vipākā” i.e. mental states that ‘defile,
cause re-birth, are troublesome, ripen in pain’. They bring further re-becoming, further decay
and further death.

Āsavā carry kāmmic potency. They are ‘kammasamaṅgī’ i.e. an integral part of what
constitutes actions or volitional deeds. Not only do they connote the flow of ‘kilesa’ i.e.
afflictions of impurity and defilement, but they also harbour ‘upaddava’ which are the
‘rushing- on’, the distress and misfortune arising as kamma vipāka i.e. results of previous
actions.

Saṅkhārā or mental defilements i.e. volitional habit patterns which cause conscious,
subconscious and unconscious reactions, have leaked in and out of our cognition through
immeasurable birth cycles. In this birth also, they are growing and oozing with each new
moment. This constant oozing and leaking of the saṅkhārā i.e. mental defilements is āsavā.
The misery they carry within their flows is one of the reasons why existence is called dukkha
i.e. suffering.

In the Sabbāsavasuttaṃ, the Noble Teacher divides āsavā into 3 types. The 3- fold
classification is

1. Kāmāsava- (flow of) desire for sensual pleasures

2. Bhavāsava- (flow of) desire for re-becoming and

3. Avijjāsava- (flow of) fundamental ignorance of sacca i.e. reality- as- is.

Avijjā is what gives rise to vipallāsa, through perversion of saññā i.e. perception of view, and
distortion of view i.e. micchā diṭṭhi. Let us gain some clarity on the above terms.
18
 1. Kāmāsava- (flow of) desire for sensual pleasure
Objects of attention i.e. external stimuli (see Table 1.2) come across as agreeable or
disagreeable. 2When the ‘ārammaṇa’ also known as ‘ālambana’ i.e. object of attention is
found to be extremely agreeable and highly regarded by the mind, a relationship of ‘adhipati
paccaya’ i.e. dominance by the object over the mind is established (Refer Tikapaṭṭhāna).3
The ālambana fastens onto and takes hold of the mind and its accompanying mental factors.

Table 1.2: Interaction of rūpa-upādānakkhanda (matter) and viññāṇa-upādānakkhanda (mind

elements), leading to 5 kinds of sensing

Int. Sense element Ext. stimuli (matter) Consciousness (mind) →

(matter) Sensing
1 Cakkhu- dhātu (eye 6 Rūpa- dhātu ( visible 11 Eye consciousness→ Sight
element) → element)
2 Sota- dhātu (ear 7 Sadda- dhātu ( audio 12 Ear consciousness→ Sound
element) → element)
3 Ghāna- dhātu (nose 8 Gandha- dhātu (smell 13 Nose consciousness→
element) → element) Smell
4 Jivhā- dhātu (tongue 9 Rasa- dhātu ( taste 14 Tongue consciousness→
element) → element) Taste
5 Kāyā- dhātu (body sense 10 Phoṭṭhabba- dhātu 15 Body/ Skin
element) → (tactile element) consciousness→ Touch

Some objects appear ‘piyarūpam, sātarūpam’; they are most enticing and most pleasing, held
in high esteem by the mind. The mind hankers after the sensual pleasure derived from contact
with these objects in multi- fold ways, scouting for enjoyment of the object through all the six
senses of sight, sound, smell, taste, touch and thought.4 Working furiously towards ‘assāda’
i.e. gratification and contentment, the mind is engulfed by the influx of sensual lust. This is
what is also known as ‘ogha’ or ‘yoga’, the flooding and yoking of the mind by intense and
uncontrollable sensual craving. This flow of kāma or ‘intense desire/ lust for sensual

2
Ārammaṇa from ‘ā-raṃ’ :meaning ‘bending into pleasure’
3
PTS English translation titled “Guide to Conditional Relations- Volume I” by Ven. U Nārada.
4
The 6th sense is that of the mind, along with the traditionally sited 5 senses of sight, sound, smell, taste and
touch. It is made up of mental elements like ‘hadaya-vatthu’ i.e. the mind element, ‘dhammārammaṇa’ i.e. the
mind object and ‘mano- viññāna’ i.e. mind consciousness, all responsible for the sense of ‘thought’. The 5
physical sense organs do not partake of the ‘pasture and range’ of each other (the eye cannot see the sound, the
ear cannot taste flavor etc). However, the mind organ is a common internal sense organ that receives and
processes sensory data from the other 5 sense organs also.

19
pleasure’ based on contact with the ārammaṇa, flows actively till the presence of object
within the sensory realm. Once the mind takes it up as an object of attention, this flow can
continue unmitigated and multiply ferociously in an indolent and non- alert mind.

The flow of sensual desire, sensual passion, sensual delight, sensual craving, sensual thirst,
sensual fever, sensual languishing and the sensual rapacity that accompanies this craving are
all part of ‘kāmāsava’. This includes not only immediate sensory delights, but also their fall-
outs like accumulation of wealth and coveting power for retaining those sensory delights, and
also attachment to ideas, ideals and beliefs.

2. Bhavāsava- desire for re-becoming

The struggle for existence, the survival instinct or what the Noble Teacher calls the craving
and clinging to continuation of existence, is what powers this flow of mental defilements. The
Aṭṭhasālīnī (Ven. Buddhaghosa’s commentary on the Dhammasaṅgaṇī) defines this āsava as
‘the hoping for re-becoming, the passion arising from the speculation and belief in
‘eternalism’ and the passionate desire for re-births in the planes of form and of formlessness.’

An ignorant person fails to discern anicca i.e. transience and dukkha i.e. suffering, that is
inherent in all phenomena. The inability of the mind to discern these 2 signs of the
‘tilakkhaṇa’ i.e. the 3 universal marks of all phenomena, leads to an utter corruption of the 3rd
sign ‘anatta’ i.e. non- existence of a self (alternately rephrased as sign of ‘no- self’).
Perversely, this ineptitude creates a bloated sense of ‘atta’ i.e. self- identity and the firm,
conceited notion that this ‘atta’ is continuous and eternal through the many rounds of birth
and death. The deluded mind even attributes the ownership of the pancupādānakkhandhā i.e.
the 5 clinging aggregates constituting mind-and-matter, to this ‘atta’. Or it may believe that
they are independent of each other. Once the mind is thus led astray in the belief of continuity
of ‘atta’, it craves to retain this ‘self-identity’ even after death, an expression of faith in
eternal-ism. This is what gives rise to ‘sassatavāda’, the philosophy that affirms that the
individual soul remains undestroyed after death, believing that it lives on in new bodies,
never perishing.

In another circumstance, as one attains to higher jhānic states (stages within ‘samatha’ i.e.
tranquillity meditation), a meditator experiences instant gratification through the
accompanying mental factors. He is suffused with pīti i.e. mental rapture, sukha i.e.
20
happiness and passaddhi i.e. tranquillity, all extremely pleasurable physical and mental states
not experienced by the ordinary world-ling in regular life. If not alert, there arises a
hungering for coming into being ‘again and again’ in finer material forms to continue to
experience this state. Alternately, attaining to arūpa jhānas (higher, immaterial states of
‘samatha’) may foster an intense longing for re-becoming in these extremely subtle mind
states. Holding the mind in a vice- like grip, this āsava of ‘delight in re-becoming’ is a
product of the colossal web of ignorance that shrouds us, and the delusional results of craving
that mire us deeper into the cesspool of saṃsāra i.e. cyclical rounds of existence.

This desire, this passion, this delight, this craving, this fever, this yearning, this hungering for
re- becoming, is what is called ‘bhavāsava’. Simply put, it is the craving for being, to seek an
identity and actively desire re-birth.

3. Avijjāsava- fundamental ignorance of sacca i.e. reality- as- is

The 3 marks or signs of all conditioned existence or what constitutes our sensory world, also
‘saṃsāra’, are known as ‘tilakkhaṇa’ in Pāli. They are ‘anicca’ i.e. transience or
impermanence, ‘dukkha’ i.e. suffering or stress arising from change, and ‘anatta’ i.e. the
aspect of no-self. These signs apply to all that we are made up of, that we sense, that we
experience. It applies to all our perceptions, ideas and mental formulations as well as the
physical basis of all that exists around us. The truth of existence can be truly understood only
if these 3 signs are experienced not only by theoretical reasoning, but in confirmation with
one's own experience.

Anicca is that which is ever-changing, transient and unsteady, without any fixed essence.

Dukkha is that which is impermanent, and therefore causes suffering. From √‘duh’ meaning
‘difficulty’ and √‘kha’ meaning ‘bearing up’.

Anatta is that which is ‘no- self’, not a ‘me’. It means having no authority or ownership over
phenomena which is transient, conditionally arisen and hence, cause of suffering. This
applies essentially to all mental and physical phenomena within existence. ‘Atta’ is in an
orthodox sense, a ‘concept of aliveness’, arising from a perception of life as something that
exists continuously within us.

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 ‘Avijjā’ or ignorance refers to ‘not knowing the truth of tilakkhaṇa’ or alternately, not seeing
the ‘four noble truths’ about suffering.5 When the mind is ignorant of the ultimate nature of
reality, it is ripe for the festering and escalation of mental defilements that further obscure the
truth. The ignorant mind is now further deluded by the 4 ‘vipallāsā’ that is perversions of the
truth.

Vipallāsa refers to ‘distortion, a derangement, an inversion’. When applied to the tilakkhaṇa,

this corruption takes on the following 4 aspects with respect to saññā (perception), citta
(mind) and diṭṭhi (view). From the Vipallāsasuttaṃ (AN 4.49)

“anicce niccasaññino, dukkhe ca sukhasaññino.

anattani ca attāti, asubhe subhasaññino.”
Nicca: that which is impermanent- is perceived (also cognised and viewed) as permanent.

Sukha: that which is cause of suffering- is perceived (also cognised and viewed) as
happiness.

Atta: that which is ‘no- self’- is perceived (also cognised and viewed) as ‘self’.

Subha: that which is impure- is perceived (also cognised and viewed) as pleasant & beautiful.

A mind working in ignorance and delusion, inclines towards ‘existence affirming’ kammā
(actions) and justifies and extols worldly existence as something worth enjoying. It builds up
a proclivity towards clinging and confirmation of self- identity. Avijjā stands at the pinnacle
of paṭiccasamuppāda i.e. it is at the apex of the 12 causative factors leading to the arising of
suffering.6 Thus, the fundamental ignorance of reality is the lead cause of the mind remaining
trapped in the saṃsāric whirlpool of re-becoming, ageing and dying.

Our delusion designs a continuity so that we can have something dependable which we can
build upon. We crave an anchored state that is our personal definition of sukha i.e.
5
Cattāri Ariyasaccāni: The 4 noble truths of suffering are (1) Dukkha-ariyasacca: the 1st Noble Truth of
Suffering; (2) Dukkhasamudaya- ariyasacca: the 2nd Noble Truth of the Cause of Suffering; (3)
Dukkhanirodha- ariyasacca: the 3rd Noble Truth of the Cessation of Suffering; (4) Dukkha nirodha gāminī
paṭipadā- ariyasacca: the 4th Noble Truth of the Way leading to the Cessation of Suffering, also known as ariya
aṭṭhaṅgika magga i.e. The Noble 8- fold path.

6
The Paṭiccasamuppādavibhaṅgasuttaṃ (SN 12.2) i.e. the law of dependent origination, is one of the core
foundations of the doctrine. It refers to the conditionality and dependency of phenomena on its causative factors,
which cause a cyclical vortex of ‘re-becoming, aging and death’. Out of the 12 links, avijjā i.e. ignorance is the
pinnacle cause of all suffering. With its cessation, a sentient being escapes the saṃsāric i.e. worldly wheel.
22
‘happiness’. We live and die protecting the idea of atta i.e. the idea of self. But these
concepts of permanence, material and mental happiness, self- identity- in reality, these
perceptions and views themselves are all transient and of no essence.

This mental blindness, this complete black-out of the truth, this state of fermenting
defilements which festers and oozes without control, is what is called avijjāsava. It signifies
not only an absence of knowing, but also the presence of perverted comprehension, creating
and underlining deception in each moment of all existences. It is the synonym of ‘moha’, the
stupefaction and bewilderment of the senses.

What is the co-relation between ‘saṃyojana’ and ‘āsavā’?

The fetters or chains arising from mental defilements, that bind sentient beings to the 31
realms within saṃsāra to the endless going- arounds in the wheel of existence, are called
‘saṃyojanā’. The term ‘saṃyojana’ is made up of 3 parts : “san“, “yo“ and “ja” meaning
‘together’, ‘bind’ and ‘birth’ i.e. they are shackles that ‘bind (the mind) together, to birth’ .
The Noble Teacher enumerates dasa saṃyojanā i.e. 10 fetters within the Saṃyojanasuttaṃ
(AN 10.13). Of these, 5 are ‘orambhāgiya- saṃyojanā’ the lower fetters that shackle a being
within the sensual planes, and 5 are ‘uddhambhāgiya- saṃyojanā’ the higher fetters that tie
one within finer and immaterial planes.

On closer inspection of the dasa- saṃyojana, one can see right away that the 3 flows of
mental fermentations mentioned in the Sabbāsavasuttaṃ are closely related to the list of ten
fetters. As such, the list of ‘dasa saṃyojana’ also seems derived from the list of the 3 āsavā.

Table 1.3 provides a clear picture of how the two are inter- related.

Table 1.3: Co- relation between ‘Āsavā’ and ‘Dasa saṃyojana’:

Āsava 10 Saṃyojanaṃ - Fetters Stages of enlightenment of an
Ariya Puggala- a Noble One
1 Kāmāsava Sakkāya diṭṭhi – personality view Sotāpanna (Stream Enterer):
*Vicikicchā- doubt about Dhamma Breaking of 1st three saṃyojana
(This is a fetter but not part of any
āsava)
Sīlabbata parāmāsa- attachment to

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 ritual vows and rites
Kāmarāga- sensual attachment/ lust Sakadāgāmi (Once-Returner):
Paṭigha- repugnance Breaking of 1st three saṃyojana +
Greatly weakened saṃyojanā of
‘Kāmarāga’ & ‘Paṭigha’
2. Bhavāsava Rūparāga- attachment to re-becoming Anāgāmi (Non- Returner to the
in finer material planes human realm):
Arūparāga- attachment to re- becoming Is free of all 5 lower saṃyojana
in immaterial planes (Has entirely removed kāmāsava).
Extreme weakening of higher 5.
3. Avijjāsava Māna- self conceit
---------------------------
Uddhacca- restlessness
Arahata (Fully Enlightened):
Avijjā- ignorance of noble truths of
Complete abandoning of all 3 āsavā.
dukkha/ ignorance of tilakkhaṇa Breaking of all 10 saṃyojanā.

Key for table:

Orambhāgiya saṃyojana- lower fetters

Uddhambhāgiya saṃyojana- higher fetters
Kāmāsava- Lust for sensual pleasure. Includes 4 lower fetters (all except doubt)
Bhavāsava- Includes attachments towards re-becoming
Avijjāsava- Fundamental ignorance of sacca i.e. truth

How to understand what must be abandoned; what comes under ‘pahātabbā’?

The ‘dasa saṃyojana’ arise out of taṇhā and avijjā. They bind a sentient being to the wheel
of saṃsāra and keep him moving endlessly through countless cycles of re- becoming and
suffering. The Ariya puggala, a Noble One is one who successfully breaks through some or
all of these chains (refer Table 1.3). To ‘become enlightened’, to break free and attain to
‘paramattha sacca’ i.e. the ultimate truth and the final unbinding of Nibbāna, means to reject
and discard all the 10 mental shackles that have gripped us through eons of ignorance. It
means the complete demolition of ATTA and trashing of all its attachments.
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Whenever the ‘concept of atta’ was conducive to skillful action, the Buddha himself taught in
terms of using this ‘self’. In the Cūḷakammavibhaṇgasuttaṃ (MN 135), the Noble Teacher
expounds how beings are owners of, and heir to their kamma. In Ambalatthika-
Rahulovādasuttaṃ (MN 61), we find the Buddha instructing Rāhula, that purity is developed
by examining one’s actions and their results to make sure that they cause no harm to one-self
or to those around us. In the Attakārisuttaṃ (AN 6.38), he reprimands ignorant assumptions
about ‘no-self’ and highlights the affirmation of a conscious, volitional being with an
intentional attitude and effort with the words-

“Ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro”.

Interpretation: (action) initiating beings are clearly discerned; of (such) beings, this is the
self-doer, this, the other-doer.

However this ‘atta’ that the Noble Teacher refers to, is a tool. It is a mere instrument. It is not
a concept of continuous life. The Buddha rejected the concept of ‘atta’ as having any real
existence, either as a soul or a continuing self. “Sabbūpadhi paṭinissago”- finally, this device
too is to be relinquished for one to be completely empty of any possessions.

Whether it be the 10 saṃyojana, the 4 ogha or the 3 āsavā: clearly there is no liberation
without the removal of mental defilements. The āsavā very simply put, have to be uprooted.
The Buddha uses an extremely potent and powerful term “PAHĀTABBĀ” within this
context. It is used repeatedly within the Sabbāsavasuttaṃ by the Noble Teacher to guide the
bhikkhū towards eliminating the āsavā and destroying them at the roots, so that these
progenies of avijjā and taṇhā can never arise again.

Sharpening of mind with ‘citta visuddhi’

Towards this state of utter rejection of āsavā, the Perfectly Enlightened One lays out the map
for skilfully cultivating sīla i.e. virtuous conduct, samādhi i.e. unification of cognizance and
paññā- wisdom with insight. This essentially is the ‘Ariya Magga’ i.e. the Noble 8- fold path,
where the 3 aspects are developed in concurrence with each other. ‘Sīla’ is the perfection of
‘virtuous conduct’ or ‘morality’ which includes right speech, right action and right livelihood.
‘Samādhi’ is the perfection of ‘single- pointedness of the mind’ and consists of right effort,
right mindfulness and right concentration. ‘Paññā’ or perfect ‘wisdom with insight’

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encompasses right view and right resolve. For one trying to get onto the path, these 8 aspects
are to be put into practice with moment- to- moment awareness of everyday existence.

Without ‘citta visuddhi’ i.e. purification of the mind, the mind is a blunt and ineffective
machine churning out immeasurable mental pollutants, mental defilements and mental
corruptions. None of the 8 aspects of the ‘ariya magga’ make sense when the mind is
working in a deluded state of ‘niccasaññino, sukhasaññino, subhasaññino and atta- diṭṭho’.
The mind has to be purified and made keen by ‘samādhi’ i.e. meditation to achieve single-
pointed focus. In the ‘Dhammapada Pāḷi’ (gāthā 33) we find this beautiful verse that sums
up how one may understand and thus, train the mind:
“phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ;
ujuṃ karoti medhāvī, usukārova tejanaṃ”

Meaning: ‘The mind is excitable and unsteady; it is difficult to control and to restrain.
The wise one trains his mind to be upright, as a fletcher straightens an arrow.’

First and foremost, the meditator frees the mind of the ‘pañca nīvaraṇāni’ i.e. 5 hindrances.
The 5 hindrances or enemies are sensory desire (kāmacchanda), ill-will (byāpāda), sloth i.e.
heaviness of the body and torpor i.e. dullness of mind (thīna-middha), restlessness and worry
(uddhacca-kukkucca) and doubt about Dhamma (vicikicchā). The presence of these obstacles
muddles the mind and dulls it [Link] needs to battle with these enemies and keep them at
bay till such time that the mind can become concentrated. These are actually ‘paripantha’ i.e.
ambushes by ‘kilesa and kamma’ that surround the way to the Noble path.

‘Samatha and Vipassanā’ i.e. tranquillity- meditation and insight- meditation are the two
vehicles used to arrive at complete ‘citta- visuddhi’. The aim set here is to achieve the state of
‘ātāpi sampajāno satimā’ that is ‘ardent & vigilant, complete awareness of truth of
tilakkhaṇa with uninterrupted mindfulness’. Whilst samatha is like cleaning the rust off the
knife by temporarily freeing it of its impurities (settling of the 5 hindrances), vipassanā is the
sharpening of the weapon by developing the penetrative ‘insight into sacca’.

In the ‘Yuganaddhavagga’ of the Paṭisambhidāmagga Pāḷi, we find the following

instructions from Thera Sāriputta. This is for entering the action- packed field of vipassanā,
26
after cultivating single- pointed concentration (ekaggatā) and non- distraction of mind
(avikkhepo) through tranquillity meditation:
1. Anativattanā dhammā: Saddhā and paññā should be kept in balance. Faith means
confidence in the path. Wisdom refers to discernment. An excess of either can lead to
a languid or hyper- active state of mind.
2. ‘Eka-rasa’: The pañcindriya i.e. the 5 faculties of ‘saddhā in Dhamma, vīriya i.e.
energy or effort, sati i.e. mindfulness, samādhi i.e. unification of cognizance and
paññā i.e. wisdom’ should be balanced and oriented towards the single function of
Nibbāna.
3. Tadupagavīriya: Effort should be diligent but not excessive. Excited effort can tire the
mind and lead to delusion i.e. blankness and blindness. Hence energy should be
appropriate.
4. Āsevati ca bhāveti ca: When the path is finally produced, then one should repeatedly
practice and develop it.

Strengthening the mind with ‘sīla visuddhi’

‘Sīla visuddhi’ means purification of bodily and mental conduct. The level of sharpness and
balancing of the mind as demonstrated above is only possible when all bodily functions of
speech, actions and livelihood are made blameless. The Buddha says in the
Nibbedhikasuttaṃ (AN 6.63) -
"cetanāhaṃ, bhikkhave, kammaṃ vadāmi. cetayitvā kammaṃ karoti —
kāyena vācāya manasā.”

Meaning: ‘It is volition which I call action. Through volition one performs actions by means
of body, speech and mind.’ If volition is akusala, we are prone to commit all kinds of
akusala kamma.

‘Akusalā kammā’ i.e. unwholesome bodily actions in reaction to saṃphassa i.e. sensory
contact, create huge surges of trembling and shaking within the ‘citta’. It is like being
battered from all sides due to the rage of influx of mental defilements. Assailed by the flows
arising due to atta- diṭṭhi, the mind is no longer steady and loses focus. On a similar note,
only when the mental factor of volition is blemish- free can bodily conduct be said to be truly
blameless and without fault. ‘Akusala kamma’ is ‘akusala cetanā’ in physical action. In this
27
way, the purity of the mind and purity of conduct are both, mutual enhancers and supporters
of each other.

In the Milindapañha Pāḷi, when asked by king Milinda about the characteristic mark of
virtuous conduct, Bhante Nāgasena replies that morality is the foundation of all ‘kusalā
dhammā’. One who is established in morality and developed in samatha and vipassanā, can
extricate himself from all external and internal tangles of taṇhā i.e. craving. In the
Jaṭāsuttaṃ (SN 7.6), the Buddha explains the attributes of the one capable of achieving this
disentangling-
“sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ
ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ”

Meaning: ‘A man firmly established in virtue, wise, developing discernment and wisdom,
that monk, ardent and prudent – he can disentangle this tangle’.

What is meant by ‘yoniso manasikāraṃ’?

‘Yoniso manasikāraṃ’ refers to ‘attending wisely’ to phenomena. Alternatively, it is
translated as ‘wise attention’. A sharpened and purified mind is able to focus attention in a
correct fashion towards all phenomena one experiences. Alert and heedful, it can direct
attention towards knowing of the tilakkhaṇa inherent in all dhammā.

Yoniso: meaning ‘wisely or thoroughly’. Literal meaning is ‘down to its foundation’. In this
case, it is the basis of all phenomena which is tilakkhaṇa of ‘anicca, dukkha, anatta’.
Manasikāraṃ: meaning ‘fixing one’s mind in/ concentrating upon’. Literal meaning is
‘building one’s mind on’.

What is ‘saṃvara’?

‘The term ‘saṃvara’ means ‘restraint’ or ‘control’. It is the crux of action within 5 of the
methods laid down by the Buddha in this sutta. Different aspects of saṃvara are used to
control the flows of mental fermentations. The commentarial literature of the Aṭṭhasālīnī
(351) as well as the Visuddhimagga (1.18) mentions that this restrain is 5-fold: by way of

28
sīla i.e. virtue, sati i.e. mindfulness, ñāṇa i.e. knowledge, khanti, i.e. forbearance and vīriya
i.e. effort.

These controls point towards the preparatory training a monk must undergo for ‘citta
visuddhi’ i.e. purification of the mind and ‘sīla visuddhi’ i.e. purification of conduct. They are
deliberate blocks one creates in response to samphassa i.e. sensory contact and its
concomitant vedanā i.e. feelings. It is not a suppression of a ‘mind- state’.The mind is in an
enduring function of ‘paṭisankhā yoniso’ meaning wise reflection. It is an energised and
dynamic condition of the mind, making diligent effort towards the ultimate aim of Nibbāna.
One does this by controlling the flow of mental defilements stemming out of saṅkhārā i.e.
old habit patterns of response towards ‘samphassa’. This is through constant vigilance of not
allowing the already existing flows of mental defilements to be given the cohesive factor of
‘taṇhā’.

These powerful ‘saṃvarā’ block the floods and flows of mental defilements, weakening the
āsavā greatly. The already existing flows are now constrained and there are no new additions
of defilements. This begins the process of ‘cleaning- up’. Without the two aspects of mind
purity and conduct purity, one cannot even begin to properly comprehend the path. In fact for
a ‘putthujana’ i.e. the ignorant world- ling, the first understanding and accepting of the Noble
Truth that ‘there is suffering’ arises out of ‘sammā diṭṭhi’ i.e. right view, which is an aspect of
‘citta visuddhi’.

Importance of ‘yoniso manasikāraṃ’ in strengthening ‘saṃvarā’:

Inherent awareness of the nature of impermanence, suffering and ‘no-self’ in all dhammā
becomes stronger when one ‘attends to dhammā wisely’. This results in the dilution of taṇhā
due to various stages of detachment. The flow of saṅkhārā that have already arisen are
halted, and no new flows arise.

Yoniso manasikāraṃ is an aspect of ‘dhamma- vicaya’ i.e. investigation and analysis of the
truth. At its perfection, it is accompanied by the arising of paññā i.e. insight- wisdom.
Without ‘wise attention’ to dhammā i.e. phenomena, no restraining or removal of āsavā is
possible. Verily, it forms an oft- emphasised and repeated instruction through-out the
Sabbāsavasuttaṃ. Another aspect associated with ‘yoniso’ in this sutta is ‘paṭisaṅkhā’ which

29
translates as reflection. Thus by attending and reflecting wisely upon all arising and ebbing
phenomena, a bhikkhu can gradually reach the end of all āsavā.

The dilution of taṇhā is because of use of saṃvarā i.e. mental blocks or restraints which are
applied at various stages of bodily and mental reactions. With these holding back the
defilements in place with respect to the six sensory spheres, there is no fresh flow of āsavā
that malign and weaken ‘sīla’. Only with ‘yoniso manasikāraṃ’ can one attempt the correct
practice of saṃvara i.e. restraint. If the mind works influenced by vipallāsa, it is actually
working with ayoniso manasikārā i.e. attending unwisely, and it does not comprehend the
importance of saṃvarā which block and control the flows of various āsavā. In that sense,
saṃvaraṃ and yoniso manasikāraṃ too are complements of each other.

Wise attention to dhammā averts what is called “uppajjeyyuṃ āsavā vighātapariḷāhā”. This
means there may arise flows of distressing fevers of passions if one moves about the worldly
realm without restraining one’s thoughts and actions arising out of old habits. By attending
unwisely (giving deluded attention) to phenomena, the mind falls prey to avijjā. It generates
taṇhā after the arising of samphassa and its concomitant vedanā i.e. feeling. It swirls in the
cesspool of fermenting mental defilements, adding fresh and rapidly multiplying influx.

By dwelling with restraint, paying wise attention to existing phenomena, one avoids these
floods of mental distress and fevers of passion. With repeated practice and cultivation, the
mind gradually transforms into a purified and penetrative instrument. This sharpened mind is
then used like a pointed scalpel that sometimes scrapes at the root of suffering itself and at
other times, like a soothing calming balm that tranquilises the pain and fevers caused by the
āsavā.

1.5 HISTORY AND BACKGROUND OF THE SABBĀSAVASUTTAṂ

The Sabbāsavasuttaṃ is placed as the second sutta in the Mūlapaṇṇāsakaṃ (first 50 suttas)
of the Majjhima Nikāya (middle- length discourses), within the Mūlapariyāyavaggo. The
commentary mentions that initially the bhikkhus, to whom the first of these discourses was
given, did not accept and rejoice over it. They were ignorant and did not understand its
meaning. Moreover, they thought they were the equals of the Buddha. They had previously

30
belonged to the Brāhmanical clan and they continued to interpret the teachings in light of
their previous training. This conceit was then demolished by the Perfectly Enlightened One in
the teaching of the Mūlapariyāyasuttaṃ (MN 1), recommending that the students relinquish
their clinging to wrong views (specific opinions with respect to an experience), as also with
respect to the fundamentals of the 4 great essentials etc. This was to abandon not only the
supposition of any relationships with the pañcupādānakkhandha but also with Nibbāna.

Both mūla i.e. root and pariyāya i.e. way or method, are words that can be interpreted in
several ways. The commentaries interpret this vaggo i.e. section to be about teachings that
point to the ‘breaking of conceit’ where mūla would apply to the root of ‘moha’ i.e. delusion,
and the pariyāya refers to the kāraṇa i.e. obligation to destroy it. As such, the second
discourse within Mūlapariyāyavaggo i.e. the Sabbāsavasuttaṃ is indeed a powerful teaching-
it encompasses the methods of controlling of all āsavā with the use of various kinds of
saṃvarā i.e. restraint. It also includes their complete pahāna i.e destruction and uprooting by
the experiential witnessing of sacca.

The Sabbāsavasuttaṃ was given in Jetavana, in the monastery donated by Anāthapiṇḍika

near the Kosalan capital city of Sāvatthi. It was taught to a group of 500 bhikkhus. Ācariya
Buddhaghosa in his commentary points out that Sāvatthi was a complete township;
everything could be found in the city of Sāvatthi – “sabbāni atthi iti Sāvatthi”. The names of
prince Jeta and lay devotee Anāthapiṇḍika appear in the sutta to inspire and provide a ‘living
example’ to those who would perform acts of merit in the times to come.

The purpose of one’s whole life itself is the attainment of Nibbāna. The arahata, one who has
destroyed all craving (is khiṇāsavā) and is free of any binding, “ākāse va sakuntānaṃ, gati
tesaṃ durannayā” i.e. his path is ‘untraceable, like the birds in the sky’. In order to destroy
the āsavā, one has to begin with the cleansing of the mind and establishing of ethical conduct.

1.6 HYPOTHESIS OF THIS STUDY:

Through the analysing of the term ‘pahātabbā’, one can understand how to cut off taṇhā and
unfetter the mind into witnessing Nibbāna.

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1.7 EXISTING ANALYSIS & REFERENCES
Various studies and analysis on the Sabbāsavasuttaṃ are to be found within the current
context. ‘Mind Overcoming its Cankers’ an exegesis by venerable ācariya Buddharakkhita
first published in year 2001, is an in-depth study of the āsavā as enumerated by the Buddha.
The subject has been approached scientifically on the basis of the Dhammasaṅgaṇī within
Abhidhamma. Bhikkhu Piya Tan’s translation and commentary titled ‘Methods of
overcoming all our defilements’ in the year 2006, essays the related discourses that tread a
similar subject matter with respect to āsavā, saṃvarā, vinaya etc. Venerable Ledi Sayādaw’s
consolidated Dīpanī literature gives a critical and objective over- view of how each pariyāya
is to be understood for practice. Some of the individual works include ‘Iṇaparibhoga
Vinicchaya’ on the 4 requisites, ‘Sāsana Dāyajja Dīpanī’ on the inheritance of Dhamma etc.

Each of the studies emphasises the importance of ‘pahāna’ as well as mentions the various
means to achieve this through saṃvarā. However, none of the undertakings explain in detail
how the āsavā are finally abandoned. That meaning is implied. In this study, Ācariya
Buddhaghosa’s commentary (Aṭṭhakathā literature) within the Mūlapariyāyavaggo has been
used alongwith the other writings to decipher how exactly āsavā are to be weakened and
removed. Within this, one also understands what happens to the āsava itself.

1.8 CONCLUSION OF CHAPTER 1

In the following chapter, we will analyse each of the 7 methods detailed by the noble
Teacher. We will understand how each method leads to the destruction or control of the flows
of mental defilements. We will investigate the specified saṃvara with respect to the āsavā,
and the consequent weakening of the āsava and its supporting dhammā. We will co-relate
how the removal of their supporting dhammā leads to the complete uprooting of the āsavā.
Thus, we will attempt to understand the varied nuances of the term “pahātabbā” with respect
to the 7 pariyāya mentioned by the Buddha within the Sabbāsavasuttaṃ.

End of CHAPTER ON INTRODUCTION.

32
 CHAPTER 2

Analysis of “Āsava- pahāna’ within each pariyāya:

33
 A Study of the term ‘pahātabbā’ with reference to the Sabbāsavasuttaṃ
CHAPTER 2- ANALYSIS OF ‘ĀSAVA- PAHĀNA’ WITHIN EACH PARIYĀYA

“pabhassaramidaṃ, bhikkhave, cittaṃ. tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ.”

"Luminous, monks, is the mind. And it is tainted by incoming defilements."

- Accharāsaṅghātavagga (AN 1.51)

2.1 INTRODUCTION
The āsavā - putrefied mental fermentations arising from ti-gaha i.e. 3- fold grasping of
craving, conceit and wrong view, have been understood in detail. In the Sabbāsavasuttaṃ, the
Perfectly Enlightened One focuses on the all- round envelopment and halting of the corruptive
flows of these fermented, mental defilements. By using 5 kinds of saṃvarā, a seeker must
check and contain the floods of avijjā and taṇhā. By working towards the 5 levels of pahāna
(refer Table 2.1), he must practice how to perfectly develop the seven factors leading upto
enlightenment. Through insight and actual witnessing of the truth, he must eventually escape
from all fetters and abandon all āsavā.

Within each of the 7 distinct ‘pariyāya’ i.e. methods to do so (refer Table 2.2), the Noble
Teacher exhorts the monks to eliminate the āsavā, by using the term ‘pahātabbā’. This sutta
is among the mightiest and most direct motivations used by the Buddha, calling on the
assembly of bhikkhū to put an end to suffering once and for all, and attain to the ultimate
quenching.

Table 2.1: Five kinds of ‘pahāna’ i.e. removal or abandoning:

PAHĀNA Mode of Action
1 Tadaṅga Temporary dispelling of the defilements by substitution of the opposite -
sīla substitutes akusala dhamma in the practice of purifying conduct.
2 Vikkhambhana Temporary dispelling by suppression of akusala dhammā at the level of jhānas,
by removing their supporting dhammā - vīriya removes the support for micchā
saṅkappo by crushing akusala vitakka.
3 Samuccheda Eradication of defilements effected at the moment of attaining the paths (magga)
i.e. dassana uproots 3 saṃyojanā at level of Sotāpatti
4 Paṭippassaddhi Tranquillization of defilements at fruition stage (phala)
(arising out of knowing of the supra- mundane path)
5 Nissaraṇa Final escape/ freedom/ moving away from the mental defilements and ownership

34
 of all substrates i.e. attaining of Nibbāna.

2.2 ANALYSING “PAHĀTABBĀ” GRAMATICALLY

1. The verb PAJAHATI can be broken into the: prefix – pa + verb ‘jahati’ & ‘jahāti’. In
Pāli language, ‘jahati’ means - means ‘leaves, gives up, renounces, abandons.’ The
prefix - pa- adds the emphasis of ‘completely’ or ‘utterly’. So the meaning of pajahati
is ‘gives up completely’ or ‘forsakes entirely’.
2. ‘Pahātabbā’ is gerundive of the verb ‘pajahati’. It functions as an adjective. A
gerundive or the future passive participle is formed by adding the suffix – tabba- to
the base of a verb. It expresses something that ‘must’ or ‘should be’ done.
3. So, adding –tabba- to verb base ‘pa+ hā (Vedic root of ‘jahati’), we get ‘pahātabba’.
As an adjective in this sutta, it is declined as masculine, plural because of the noun-
āsavā, which is used in its masculine, plural form.
4. Thus, ‘pahātabbā’ translates as that which ‘must be given up completely’ or ‘must be
forsaken entirely’.
5. Within the Buddha’s discourses, the term pahātabbā or the passive neuter noun
‘pahāna’ meaning ‘the giving up’ or ‘rejection’ or ‘abandoning’, have a wide range of
application. It is important to thoroughly understand the contextual use of these terms
through commentaries before one can use them within the analysis of a sutta.

2.3: HOW TO UNDERSTAND “PARIYĀYA” WITHIN THE SABBĀSAVASUTTAṂ

Each of the 7 methods explained by the Noble Teacher within the Sabbāsavasuttaṃ to
eliminate the āsavā, comes complete with a unique tool and instructions on how to use it.
‘Pariyāya’ means formula or instruction. Its literal translation however is ‘going around’.

In the beginning of the sutta, the Buddha invites the monks saying
“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi”. This can be literally understood as
him instructing the monks on how to ‘go around all the flows of mental fermentations in order
to control them.’ A seeker understands that it is about halting the flow from every angle, of
eradicating the āsava from every possible nook and cranny within the mind. No speck of
‘kilesa’ nor ‘kamma’ arising from attachment to ‘atta’ or ‘diṭṭhi’ is to be left behind. The
eradication has to be utterly final.

35
The method itself is a device, like a vacuum cleaner used alternately to suck in cobwebs
completely or loosen long- standing dirt on the floor. It is enhanced further by its tool, similar
to the different attachments that come with the vacuum cleaner. The end goal that the āsava
‘must be forsaken entirely’ does not change. However, each of the 7 methods enunciated here
is separate, so in that sense, the pahāna i.e. the rejection of the āsavā takes on subtler layers
of understanding. Each discernment of ‘renouncing the flow’ is distinct and indicates the
specific action by which that flow is to be eliminated.

A study- of the activity of rejecting the flows of mental defilements - can explain the actual
process of destroying the āsavā. It provides us a picture as to what happens to the flow of
defilements itself, how it is weakened and how it is eventually removed entirely and
abandoned completely. With this understanding, one is able to better wield the mind- tool at
hand, and make full use of it at every opportunity.

2.4: OVERVIEW OF THE METHODOLOGY OF ALL THE 7 ‘PARIYĀYA’

In this tabulated overview, the 7 methods mentioned in the sutta have been related to the
corresponding mind- tool or restraint mentioned in the commentaries. The methods have also
been linked to their result on the āsavā by way of type of pahāna.

The 7 pariyāya are: Dassanā, Saṃvarā, Paṭisevanā, Adhivāsanā, Parivajjanā, Vinodanā and
Bhāvanā.

The 5 kinds of saṃvara are that of: Sati, Ñāṇa, Khantī, Sīla and Vīriya.

The 5 types of pahāna are: Samuccheda, Paṭippassaddhi, Tadaṅga, Vikkhammabhana and

Nissaraṇa.

Each method also contributes to the arising of maggaṅga i.e. path- factors when practised at
the highest level. This is discussed within each individual analysis. We will now take up each
method in detail.

36
Table 2.2: Understanding ‘pahātabba’: How pahāna of āsavā is achieved
Method Instrument of action Effect of tool on Kind of Pahāna
(Mind Tool) akusala dhammā
1 Dassanā Insight into Dissipation/ SOTĀPANNA:
(arising of tilakkhaṇa Dissolution of Samuccheda-pahāna (uprooting
sammā abhinivesā and by disintegration of support)
diṭṭhi) anusayā which support + Paṭippassaddhi-pahāna
self- belief and false (extinguishing of 3 saṃyojana)
views
2 Saṃvarā Sati saṃvara: Overcoming āsavā Vikkhambhana -pahāna:
Restraint of rooted in lobha and Mindfulness dilutes ‘taṇhā’
cha- indriya by dosa arising from contact due to
mindfulness absence of supporting dhammā
3 Paṭisevanā Ñāṇa saṃvara: Discarding/ Throwing Tadaṅga-pahāna:
Knowledgeable/ Out of akusala ‘Sammā ājīvo’ substitutes
judicious use of dhammā leading to to ‘rāga’ and ‘mada’ arising from
parikkhārā sammoha, gedha, delusion
mada and pamāda
4 Adhivāsanā Khantī saṃvara: Cutting Off abhijjhā, Vikkhambhana -pahāna:
Endurance borne byāpāda and diṭṭhi. ‘Sammā kammanto’ represses
out of forbearance incorrect belief of ‘atta’’
through contemplation of
tilakkhaṇa
5 Parivajjanā Sīla saṃvara: Warding Off arising Tadaṅga-pahāna:
Avoidance of of taṇhā, māna and ‘Sīla’ replaces action arising out
‘akusala kamma’ diṭṭhi of ‘saṅkhāra’
through restraint of
moral conduct
6 Vinodanā Vīriya saṃvara: Rejection of akusala Vikkhambhana-pahāna:
Driving- out of 3 kinds vitakka ‘Sammā- vāyāmo’ removes
of unwholesome support for ‘micchā- saṅkappo’
thought that lead away
from Nibbāna
7 Bhāvanā Cultivating of Surrendering of ARAHATA:
(through satta bojjhaṅga Sabbūpādhi i.e. all Paṭippassaddhi-pahāna +
sammā- ownership of all Nissaraṇa-pahāna
samādhi) substrates of dukkha (all- round cooling & escaping
through abandoning)

37
2.5: ‘ĀSAVĀ DASSANĀ PAHĀTABBĀ’- UPROOTING ĀSAVĀ BY DISSIPATION/
DISSOLUTION OF SUPPORTING DHAMMĀ

(Flows of mental fermentations that must be abandoned by ‘Insight’)

Developing of ‘DASSANĀ’- Insight

One who is established in the meditative technique of Vipassanā, can eventually experience
with uninterrupted awareness ‘udayabbaya’ i.e. the arising and cessation of bodily and mental
phenomena in every moment. Hetu is ‘mūlattha’, understood in the sense of root dhamma. By
root is meant the triad of ‘lobha- dosa- moha’. Paccaya is ‘upakārattha’- it assists in the
arising. And ‘paccayuppanna-dhamma’ is what has arisen, meaning the resultant. A sādhaka
i.e. meditator, is able to witness how all ‘hetu’ i.e. causative dhammā are a series of
conditioned, rapidly emerging and ebbing phenomena being replaced by’ paccayuppanna
dhammā’ i.e. their resultants.

These are advanced steps of ‘aniccānupassanā’, the repeated contemplation of

‘impermanence’ inherent in all phenomena. Knowing transience, one begins to break away
from ‘santati paññati’ the continuum process. A special kind of ‘clear seeing’ based on
‘yathā- bhūta- ñāṇa- dassana’ i.e. the actual experiencing of ‘seeing as it is’ begins to
develop. This is the actual meaning of ‘vi- passanā’ i.e. more or inward vision. This is the
meaning and origination of ‘in-sight’.

‘Abhinivesa’ means dogmatic belief, a strong insistent adherence set in the mind. It aids and
supports the automatic inclination of the mind to certain ways of reaction. It can arise either
out of taṇhā or from diṭṭhi. ‘Anusaya’ means latent tendencies borne of avijjā that lie dormant
within us and which get activated due to unwise attention to dhammā. For e.g., rāgānusaya is
activated by mental reaction of taṇhā to sukhā vedanā and paṭighānusaya by mental reaction
of taṇhā to dukkhā vedanā respectively.

The increase and multiplication of the 3 flows of mental fermentations of ‘sensual desire,
desire for existence and darkness of ignorance’ are the immediate resultants of the presence of
taṇhā. In the practice of ‘Vipassanā- meditation’, when a meditator repeatedly stays in
equanimity towards saṃphassā and vedanā that is being generated, he begins to dilute the
presence of taṇhā in the āsavā that are already present in that moment. Instead of increasing
craving towards every saṅkhāra that comes up, the mind develops yoniso manasikāraṃ i.e.
witnessing anicca by observing the arising and cessation of phenomena.

38
In the Madhupiṇḍikasuttaṃ (MN 18), we learn that the cessation of all anusayā comes from
not finding anything to delight in, welcome, or remain fastened to.

“yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. ettha ce natthi

abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ”

Meaning: ‘On account of, O monk, being in accordance with the cause whereby the
perceptions & categories of objectification assail a person, if there is nothing there to relish,
welcome, or remain fastened to…’ then that is the end of the latent tendencies.

Table 2.3: The āsavā abandoned by respective anupassanā, leading to corresponding

vimokkha

Āsava Meditative tool Release by (vimokkha)

(contemplation)
1 kāmāsava Dukkhānupassanā Appaṇīhita (desire-less by knowing of suffering)
2 bhavāsava Aniccānupassanā Animitta (sign-less by witnessing of universal flux)
3 Avijjāsava Anattānupassanā Suññatā (void-ness due to penetrating of unsubstantiality
or no-self)

Explanation of Table 2.3

‘Anupassanā’ refers to repeated contemplation. ‘Vimokkha’ means ‘deliverance’ or ‘release’.

Vimokkha refers to a complete disassociation from all the āsavā that bind the mind, and its
release from all saṅkhārā. Thus āsavā are also defined as ‘vimokkha paccaṅka’ i.e. the
‘adversaries of deliverance’. Vimokkha can be developed only with sustained, continuous
contemplation on the tilakkhaṇa. With correctness of effort i.e. vīriya, one can eventually
arrive at ‘paṭivedhana’ i.e. realising and witnessing of the truth.

‘Aniccasaññā’ i.e. the perception of impermanence delivers the mind from the fevers of
passions and attachment. The ignorant mind grasps at ‘signs and conditions’ of an object of
attention it holds in high esteem. With the doing away of these conditions, a sharp and trained
mind is delivered into ‘animitta vimokkha’. Without any signs being clung onto, the mind
witnesses the truth of transience- that all dhammā arise dependent and conditioned by their
causative dhammā, and cease when those dhammā ebb away.

Now the mind can witness the cause of ‘dukkha’ i.e. suffering, which is that the entire world
is simply in a universal flux of transience. The mind thus focused in ‘dukkhasaññā’ i.e. the
39
perception of suffering, is released into a state where there is no inclination or bending
towards any object of attention. This is ‘appaṇīhita vimokkha’.Witnessing the non- continuity
and non- solidity of phenomena, the mind abandons any clinging that could have arisen
otherwise in a mind attending to the phenomena unwisely.

The state that is devoid of any sense of permanence, any sense of identity with any aspect of
any phenomena, is the experience of ‘anatta’. It ‘sees’ the conditionality of each phenomena,
knows the essenceless-ness inherent in each phenomena. It is the witnessing of ‘nothing-ness’
or ‘void’ or what the Buddha calls ‘suññatā’.7

Metaphor of a stagnant pond

One could thus link the actual witnessing of ‘anicca’ to a lessening of ‘taṇhā’. Let’s
understand with a little metaphor-

Both abhinivesā and anusayā have been produced in our mind as a result of craving towards
that which is ‘transient and no- self’. With the corruption of sacca due to ‘ayoniso
manasikāraṃ’ and repeated practice and adherence to the same vipallāsā, we have created an
illusion of ‘a continuing self’ and ‘a permanent world’ around us, the continuity of the
experience of which refuses to break down. Even though all dhammā are simply cause- and-
resultant, we see a continuity to them. This is because of the mind’s ability to fill in the
blanks. This is what is known as saññā or a conditioned perception of the truth. It is called
conditioned because it arises dependent on avijjā and is effectively bolstered by taṇhā.

Suppose we come across a standing pond. When we go closer, we see there are some long-
standing, deeply rooted plants in the bed of what is actually a heavy, slow- moving, stagnating
stream. The intensively embedded plants with far- reaching roots are abhinivesā. Now look at
the bed of the river, made up of soil and clay collected through many rounds of existence.
There is dirt and rotting matter sticking to the bottom, alongwith the mud, moss and stones.
This is anusayā. With every new sensory contact, new impurities get added onto the sediment
7
In the Cūḷasuññatasuttaṃ (MN121), the Noble Teacher instructs Thera Ānanda on how a meditator after
entering into the sign-less meditation, frees his mind from even the subtlest notions of choice and intent. He
understands thus: ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or
ignorance. There is only this modicum of stress, namely that associated with the six sense fields dependent on
this body and conditioned by life’ (Translation by Bhikkhu Sujato). This refers to the witnessing of all
phenomena as being ‘empty’, with each of the five aggregates being void (rittaka), hollow (tucchaka) and
coreless (asāraka). Bhikkhu Bodhi in his interpretation of the word ‘suñña’, refers to it as ‘empty of a self or of
anything pertaining to a self’.

40
of this river- bed, giving rise to more sticky muck. This is saṅkhāra. This rotting liquid sludge
of new defilements, old soil and clay of saṅkhārā together with the parts of abhinivesā and
anusayā is akin to āsavā. This foulness at the bottom of the river is fed continuously and takes
up more and more nourishment from whatever is thrown into the river through ‘taṇhā’
generated by ‘ayoniso manasikāraṃ’ i.e. unwise attention to ‘saṃphassā’. It flourishes
because of the ‘sticky’ quality that is the nature of craving. This sticky sludge in turn provides
nourishment to the deep roots of abhinivesā as well as keeps the soil and sediments of the
anusayā at the bottom together. This togetherness, this perversion of the flowing stream into a
stagnant pool, is like the making of ‘atta’ i.e. belief in the continuity of ‘self’. The river looks
halted and has the appearance of a solid aggregate like that of a pond.

A meditator who has entered into the experience ‘anicca’ begins to realise that the solid and
opaque aggregate of be-coming that one sees as ‘self’ is not stationary. He sees how quickly
all the mental and physical aggregates arise and ebb in each moment. The river water is
actually always moving and changing, but in appearance, it is sullied and muddied and full of
defilements stuck together. This is similar to the pañcakkhandha (5 aggregates of mind and
matter) being grasped at due to extreme taṇhā. With the mind becoming increasingly sharper,
the meditator cultivates ‘dukkhānupassanā’, repeated and alert contemplation upon the ‘mark
of suffering’. He is able to witness the universal change and see it as arising of ‘suffering’.
The flow of desire for sensual pleasure begins to dwindle and dries up gradually as one feels
disgust, indeed as one turns away in fear from the idea of pleasure derived from a place of
such transience and sordid corruption. This is also what is known as ‘appanihita’ i.e. desire-
less due to knowing of suffering.

One is ardently maintaining constant vigilance of the mind with the continuous knowing of
‘impermanence’ and ‘suffering’ i.e. ‘ātāpi sampajāno satimā’. There is no new arising of
craving and no new defilements can take root. The stream of consciousness now begins to
clean up. It runs clearer and faster. The mind’s ability to see through the mirage of existence
becomes keener. This is the making of ‘insight’ which is now more discerning, more
focussed. With the breaking up of the continuity of defilements, one can see deeper into the
truth of this stream.

41
Process of ‘DISSIPATION’ of abhinivesā and anusayā

For one who is ‘ātāpi sampajāno satimā, this weapon of insight grows sharp and pure. As the
cohesion of older cravings dwindles, the flow of the already existing āsavā begins to break
up. There is now no glue to hold them together. There is also no fresh input of defilements.
The stream, no longer lethargic and unclean, is now a crystal- clear, ever- fresh dynamic flow
of consciousness. 8When this stream gushes at top speed- all the crumbling plants of
abhinivesā and the caked soil of anusayā- all inclinations towards kāma and bhava are unable
to find a foot-hold anywhere in the rapid waters. They are swept away, they dissolve away
and the river-bed is cleared of all stains. With the arising of paññā i.e. ‘insight- wisdom’, in
just that one moment, one ‘sees’ beyond a muddled consciousness. Free of all craving and
free of ignorance and delusion, that moment of path- entry shatters the solidity and
permanence of ‘self- identity’. The belief of ownership of the mind and matter aggregates
comes undone. It is uprooted completely from its foundations (samuccheda pahāna),
alongwith false beliefs about the Dhamma i.e. doctrine.

With the first paṭivedhana i.e. experiential insight (in this case, of ‘anatta’), any new āsavā
supported by the 3 fetters of sakkāya diṭṭhi, vicikicchā and sīlabbata parāmāsa are
demolished straight off. The old flows (with the supporting dhammā) DISSIPATE as they no
longer have any foundation to stick to and build upon. This is the vibrant clarity of DASSANA
i.e. direct experiencing of Nibbāna. It is one of the only two tools within the 7 methods given
in the Sabbāsavasuttaṃ, which can actively uproot and eliminate āsavā. This consciousness is
called the supra-mundane stream of consciousness because it cuts through and rises above the
mundane operations of abhinivesā and anusayā.

This ‘experiential insight’ has the ability to uproot abhinivesā i.e. old inclinations towards
adherence and anusayā i.e. latent tendencies of the [Link] is also a complete cooling off
of the cravings towards ownership of self and false beliefs. Now the purified stream of
consciousness runs tranquilised and quenched from these fires of craving. This is the process
of removal by paṭippassaddhi.

Conclusion of method 1

8
The above passages referring to the metaphor of the stream are derived from an understanding of Ācariya
Buddharakkhita’s exegesis ‘Mind Overcoming its cankers’.

42
Table 2.4: Overview of methodology of ‘Dassanā’

Pariyāya Dassanā Insight into sacca.

Dissolution of supporting akusalā

dhammā.

Saṃvara Type -

Pahāna Type 1. Samuccheda- uprooting of 2. Paṭippassaddhi- Complete quenching

abhinivesā and anusayā and cooling of 3 saṃyojanā.

Arising of Maggaṅga Sammā diṭṭhi- Right view Seeker has glimpsed the truth of
‘anicca, dukkha, anatta’.

Method 1 is what the Noble Teacher refers to as ĀSAVĀ DASSANĀ PAHĀTABBĀ i.e. flows
of mental fermentations that must be abandoned by ‘Insight’. In this case, ‘Insight’ is the
mind-tool and it is equivalent to sammā diṭṭhi i.e. right view. ‘Right view’ means seeing of
tilakkhaṇa of ‘impermanence, suffering and no- self’ in all phenomena. This is achieved by
yoniso manasikāraṃ i.e. paying wise attention to all arising and ebbing dhammā. In that one
moment of dassana, there is not only steady wise attention but there is also the arising of
highly penetrative and piercing clarity of ‘paññā’ i.e. ‘insight-wisdom.’

In Milindapañha Pāḷi, these are described as the characteristics of ‘paññā’: chedanalakkhaṇā

i.e. the mark of severing or cutting- off; and obhāsanalakkhaṇā i.e. the mark of shining or
lighting up. Insight-wisdom cuts through all defilements; its brilliance “avijjandhakāraṃ
vidhameti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti” meaning- ‘blows away the darkness of
ignorance, radiates enlightenment, shines forth the light of knowledge.' The seeker who has
procured this insight- wisdom is a ‘sotāpanna’, he has entered the stream, he has found the
highway- he is on the ‘magga’ that leads to Nibbāna. He is now an ‘ariya puggala’, a noble
one. His mind has broken the first 3 saṃyojana forever- they will never again find a foothold
in his stream of consciousness. He is the ‘one who sees’.

Here the term ‘pahātabbā’ is extended to include the process of DISSIPATION or

DISSOLUTION of abhinivesā and anusayā. The use of the mind- tool of ‘Insight’ borne out

43
of wisdom, actually uproots the flows of mental fermentations through a process of dissolving
or dissipating the supporting akusalā dhammā.

2.6: ‘ĀSAVĀ SAṂVARĀ PAHĀTABBĀ’- OVERCOMING ĀSAVĀ BY MINDFULLY

RESTRAINING THE SENSES

(Flows of mental fermentations that must be abandoned by ‘Restraint’)

The foundation of all endeavour within Dhamma, is composing and purifying the mind until
the mind can witness sacca. In the sensual plane or 9kāmāvacara bhūmi, the mind is
constantly assailed by samphassā i.e. sensory contacts. These contacts flood the mind with
desire and craving. One also develops intense dislikes or aversions, depending on the
perception of this contact.

What is the fuel that sustains āsavā?

Sentience is the ability (of a being) to experience sensations, perceive and feel. We need
nāmarūpa; both, mind and matter, in order to be sentient. The pancupādānakkhandhā of
rūpa, viññāṇa, saññā, vedanā and saṅkhāra are the 5 clinging - aggregates of matter, sensing
consciousness, perception, feelings and ingrained habit patterns respectively, that make up
this collection of mind- and- matter. They are the building blocks for all sentient beings,
including the ones in manussa loka i.e. the human realm to which we belong. All that we
experience (as the ‘world’ and ‘self’) is a result of the cognitive processes of sensing,
perception and feeling. This experience takes place when there is sensory contact with matter,
or in case of mind processes, sensory contact with thought.

For a sentient being, mind and matter cannot be viewed separately as dual aspects; rather they
are part of the same ‘sensing’ experience, with mind as subject and external matter as object.
The assorted collection of the essences of paṭhavi i.e. earth, āpo i.e. water, tejo i.e. fire, and
vāyo i.e. air form the material organs such as eyes, ears, nose, tongue, and body etc. This is all
a part of RŪPA i.e. the matter aggregate. Mental properties such as consciousness,
perception, feeling, habits and volition are all a part of NĀMA i.e. the mental aspect.

9
One of the ways to classify citta i.e. consciousness is on the basis of the plane (bhūmi). There are 4 planes of
consciousness. Kāmāvacara bhūmi which is the sensual plane, comprises of 11 realms- 4 woeful states, the
human realm and six sensuous heavens.
44
All these aggregates of mind- and-matter can only survive if sustained by āhāra or nutrition.
All flows of mental fermentations too are dependent on nutriments. With nourishment, the
āsavā arise and multiply rapidly in the kāmāvacara bhūmi i.e. the field of sentience. The
Perfectly Enlightened One- the Buddha says in the Puttamaṃsa Sutta (SN 12:63):
“Kabaḷīkāre bhikkhave āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti”.

Paraphrasing from the sutta: ‘Monks, the noble disciple who has comprehended thoroughly
the four nutrient factors of ‘food’ that are eaten, drunk, chewed, and tasted can discern the lust
for visible objects, audible objects, odorous objects, sapid objects, and tangible objects’. Here
the reference to food is not simply with respect to gross material nutrition.

The 4 kinds of Āhārā i.e. 4 kinds of nutrition

The survival of the pancupādānakkhandhā i.e. the 5 clinging aggregates of mind- and- matter,
is dependent on nutrition. ‘Ojā’ the essence in ‘kabaḷīkāra- āhāra’ i.e. material nutriment, is
what sustains matter. The physical food that we consume is an enormous aspect of our
survival and as such, produces the category of craving that leads to most of the defilements
that our mind leads with. Sentient beings suffer limitless ‘dukkha’ i.e. suffering to procure
material nutrition. Experiencing hunger, the hazards faced to appease that hunger, taking
someone else’s life for self- survival, the greed created due to the relentless desiring of food
and the concomitant defilements that arise due to that greed: these are all enhanced aspects of
the vicious cycles of dukkha associated with physical nourishment. Other aspects of this
particular suffering brought on by material food include the unyielding aging and dying
process and diseases brought on by the consumption of this fuel.10

The rest of the nutriments are purely mental and have no substance in themselves. However,
their capacity to push sentient beings forever forward in the brutal cycle of renewed
existences, is immeasurable. The combined aspects of the six viññāṇā i.e. sensory
consciousness, six kinds of samphassā i.e. sensory contacts and six categories of
manosañcetanā i.e. volition is the other 3 kinds of food that supports the mental aggregates.

Understanding the roles of ‘viññāṇa’ and ‘samphassa’ as mental nutriments

10
The “Āhāra Dīpanī- A Manual Of Nutriment” by Ven. Ledi Sayādaw lays out the systematic way by which
one with consummate knowledge of food can conquer sensual lust, setting him free from re-becoming within
any of the 16 sensual realms.
45
The 6 external sense stimuli corresponding with the 6 internal sense elements, each give rise
to their respective viññāṇa i.e. sensing consciousness. The consciousness itself arises in the
same moment as contact with the ‘ārammaṇa’ i.e. stimulus or object of attention. Mere
collision is not contact. ‘Samphassa’ or sensory contact refers to a mental state that arises
when an object is presented to the consciousness. This is an interactive matrix arising together
i.e. the ‘samudaya’ for each sense.

The external sensory stimulation in the form of contact, and the arising of the respective
sensing consciousness serve as fodder for the arising of the mental aggregate of viññāṇā,
alongwith the remaining aggregates of saññā i.e. perception, vedanā i.e. feelings and
saṅkhārā i.e. habit patterns or defilements. With the establishing of samphassa and arising of
vedanā i.e. feelings, arises taṇhā i.e. craving based on perception of the object and the
sensation caused by it. From the Paṭiccasamuppādavibhaṅgasuttaṃ (SN 12.2) which
analyses the law of dependent origination discovered and enunciated by the Buddha, we know
that:
Phassa- paccaya- vedanā : Dependent on contact, feeling arises.

Vedanā- paccaya- taṇhā : Dependent on feeling, craving arises.

Even when there is minimal external sensory stimulation- like when a meditator attempts to
control the reactions to sensory contacts through cultivation of equanimity - the mind feeds on
mental objects. This is because the mind has the ability to retrieve thoughts ‘de novo’, i.e.
anew and independent of a trigger. This can be observed very well in meditation when our
five senses are quietened to some degree. The mind brings in new ideas from the past as old
memories or the future as hopes and ambitions. This also keeps re-charging the flow of
thoughts and if one is not alert, then also further fuels the āsavā i.e. the flow of defilements.

Relation between manosañcetanā and taṇhā

Manosañcetanā or volition is the mental factor responsible for continuously pitching forward
the creation of the four mental aggregates of viññāṇa, saññā, vedanā and saṅkhārā from one
existence into another. However, the 4 mental aggregates can only arise into a new ‘re-
becoming’ in the presence of taṇhā or craving. Extreme taṇhā comes with the added quality
of grasping that is called upādāna. Like a strong adhesive, craving and grasping bind together
the mental factor of volition and give it added propulsion. Venerable Ledi Sayādaw in his
exposition within the ‘Āhāra Dīpanī’ gives this simile:

46
“Ordinary dry earth cannot be made into cannon-balls to fire to the opposite bank of a river.
They will not reach the opposite bank, but will disperse near the muzzle of the cannon
because they are without coherence. If ordinary earth is powdered and mixed with wet clay to
be like concrete and baked into hard cannon-balls they can be used to fire to the opposite
bank. Those cannon-balls will reach the opposite bank and hit the targets to be
destroyed. This is due to the quality of coherence.”

Our every action of the body, speech, and mind is accompanied by the instigation of volition
held together by the stickiness of craving. At the end of cognition, manosañcetanā is
propelled in the following thought process and sows the seed of fulfilment through action.
This is due to the cohesive quality of taṇhā that keeps the subsequent steps of manosañcetanā
together. With the establishing of craving, volition becomes cohesive and is potent enough to
actually push forward beings into their next existence.

The 4 nutriments of samphassā, viññāṇā, manosañcetanā and ojā function as cause. Their
resultant physical and mental aggregates again act as cause for further resultants. This sustains
not only the flow of life, but also the flow of all mental fermentations. Even though āsavā are
in essence of the mind, they thrive on all food, mental and physical. For it is not the
nutriments themselves but the craving created towards each nutriment that is the driving force
for all āsavā. The fuel of āsavā is not the food itself, but the taṇhā i.e. craving, of the mind
and body for food.

The 6 samphassā and the 6 dependent viññāṇā and 6 kinds of manosañcetanā that arise
concurrently are thus the direct nutriments feeding the 6 kinds of resulting taṇhā i.e. desires
and cravings. This lust, this clinging to pleasant sights, sounds, smells, tastes, sensations and
thoughts is what drives the ‘kilesā-vaṭṭa’ i.e. cycle of defilements. They feed and fatten the
flows of defilements with akusala vitakka and akusala kamma when the mind gives ‘ayoniso
manasikāraṃ’ i.e. unwise attention to phenomena.

It is pointed out by thera Sāriputta in the Koṭṭhikasuttaṃ (SN 35. 232), that the senses and the
sense objects are not the fetters in themselves. They are not the dhammā that entrap the mind.
It is “tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ” i.e. ‘whatever
desire & passion that arises in dependence on the two of them, that is the fetter’. To explain
this, thera Sāriputta gives the simile of a black ox and a white ox which are yoked together.
Neither ox is a fetter for the other, albeit it is that device of the single yoke that ties the both

47
of them. What this means is that the pleasant sights and sounds themselves are not the
defilements; it is the craving that arises in the mind due to ‘ayoniso manasikāraṃ’ that
engulfs and binds the mind.

Why do we indulge the senses?

The whole cycle of volitional activities consisting of 10 wholesome deeds and 10

unwholesome deeds finds impetus from the ‘cycle of defilements’. Furthermore, the desire
towards lust for sensual pleasure resulting in unwholesome deeds is extremely overpowering.
On the contrary, volition towards ‘kusala kamma’ in ordinary world-lings is very weak. The
mind is driven very slowly in performing deeds of ‘saddhā, dāna, sīla, samādhi and paññā’.

In the Gambhīra Dīpanī, Venerable Ledi Sayādaw says – “A lunatic chooses and picks up
things he likes from a rubbish heap abandoned outside the village gate. He finds many things
that he thinks are good and enjoyable, collecting them with pleasure…similarly people giving
no chance for mindful trepidation (dhamma saṃvega) to arise, they collect and enjoy sensual
objects and companions, hiding their faces and concealing their fear of death.” This body is a
mere instrument, the mind is where all kinds of defilements actually lurk hidden. These
conditioned habits and cravings get intensified into kāma i.e. sensual lust or greed, produced
with regular contact and indulgence of the object of desire. This greed and attachment is an
expression of the need to grasp and continue the experience of sukha vedanā i.e. pleasurable
feelings. It is quite the self- indulgent and hedonistic mind- state.

This ignorant ‘mind- state’ allows us to be unafraid of impending death and accept it meekly
as natural. It is not a constant reminder of danger but a screen from the truth of ‘anicca,
dukkha, anatta’. The screen is so effective that we are no longer alarmed by our ignorance,
nor by the multitudinous cycles of re-becoming and suffering that we undergo.

The truth however is that through the 31 planes of existence, in the 3 time periods of ‘past-
present- future’, what we think of “I” is mere fuel for the 11 fires arising out of craving.11
These are the fires of greed, hatred, delusion, birth, aging, death, grief, lamentation, pain,
sorrow and despair. The demand of fuel for these fires is endless. All beings and things within
this saṃsāric universe are simply subjects of an endless cycle of appearance and

11
This is derived from the understanding of Bhikkhu Khantipālo’s compilation titled ‘BAG OF BONES’ and
Ven. Ledi Sayādaw’s “GAMBHĪRA DĪPANĪ’.

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disappearance arising out of ignorance and delusion. Conditioned re- becomings are only fuel
for death, which consumes them completely.

How to extinguish the fire?

The ‘Ādittapariyāyasuttaṃ’ (SN 35.28) known popularly as the ‘fire sermon’ at the end of
which a 1000 monks attained to the state of ‘arahata- hood’, begins with the words “sabbaṃ,
bhikkhave, ādittaṃ” meaning- ‘all is aflame, O monks!’ The Perfectly Enlightened One
explains that all conditioned existence is burning with ‘rāgagginā, dosagginā, mohagginā’
i.e. the fires of passion, aversion and delusion. Then how is one to fight this fire? How does
one control this fire? How does one douse this fire? The ostrich buries its head in sand when it
senses approaching enemies. We ignore the fear of death by screening it with avarice and
greed. However, just like in the case of the ostrich, our pretences do nothing to actually over-
come the incoming danger.

Developing ‘SATI saṃvaraṃ’ i.e. ‘Restraint of CHA- INDRIYA’ by mindfulness

The term SAṂVARA meaning restraint, pertains to the six senses in this particular context. It
is the inculcation of self- discipline through the instrument of ‘SATI’ i.e. mindfulness. In the
Sutta Nipāta Pāli (1041), when asked about what could shut the streams of desire that flow in
every direction, the Buddha says –

“Yāni sotāni lokasmiṃ (ajitāti bhagavā), sati tesaṃ nivāraṇaṃ; sotānaṃ saṃvaraṃ brūmi...”

Meaning: 'Whatever streams there are in the world, O Ajita,'-- so said Bhagavā (the Buddha)
-- ‘mindfulness’ is their dam; I call ‘mindfulness’ the restraint of the streams’.

What is ‘sati’ i.e. ‘mindfulness’?

Our sensory consciousness is constantly conditioned due to concurrent arising of saññā and
saṅkhārā. We react with ‘ayoniso manasikāraṃ’ i.e. unwise attention to all phenomena that
we experience. We jump into future hopes and past memories due to our saṅkhārā. With the
arising of taṇhā, we leap to grasp and hold on to the pleasurable feelings that arise with the
flows of old and new mental defilements.

49
‘Sati’ or mindfulness is the sustained presence of the mind in the present. It is an intense
awareness of the present moment. By keeping the attention focussed in the present for long
periods of time, we can begin to see more clearly of the tilakkhaṇa.

‘Cakkhu- viññāṇa’ is produced dependent on phassa with an external stimuli like a physical
form with the internal eye base. In that moment of contact, only the ‘cakkhu-indriya’ i.e.
sensing-sphere of the eye is activated. Similarly, when other stimuli pertaining to other sense
organs are presented, sensing- consciousness pertaining to only that particular sense base is
produced with each individual contact. There are millions of such contacts taking place within
the ‘cha- indriya’ i.e. six sensory spheres, in a single blink of an eye. For us, they appear to be
occuring all over the body all at the same time. This is because there is also the cohesive
factors of respective saññā and respective taṇhā that arise dependent upon the production of
each pleasant or unpleasant vedanā with the activation of each single viññāṇa.

The whole basis of this ‘papañca’, the mani-foldness of our existence lies in the fact that the
so- called nāmarūpa that we call our ‘self’ is an interplay of this sensing- consciousness and
the remaining aggregates. We would not exist were it not for the arising of this viññāṇa. And
this viññāṇa would not exist if it were not for the rest of the aggregates.

With the establishing of sati i.e. mindfulness using the 4 foundations, we can begin to
experientially witness ‘anicca, dukkha and eventually anatta’ that is the actual truth within all
phenomena of all the aggregates of nāmarūpa.

Establishing ‘sati’

‘Satipaṭṭhāna’ means ‘foundation of mindfulness’. When cultivating mindfulness by

‘anupassanā’ i.e. repeated contemplation upon any of the 4 foundations of ‘body, feelings,
mind and mind- elements’, one begins to comprehend that what we call ‘self’ is
‘pañcupādānakkhandhā’, simply 5 aggregates of ‘mind- and- matter’. Broken down further,
we can train to become aware of the 32 different body parts. One can even experience the
essences of the 4 great essentials of ‘paṭhavi, āpo, tejo and vāyo’ within the matter aggregate.
Cultivating mindfulness upon the foundation of ‘feelings’, we begin to comprehend the
arising of the 3 kinds of feelings. We can eventually bring full awareness to all our present
moment bodily and mental activities through this practice.

50
 Table 2.5: Establishing of ‘mindfulness’/Maintaining state of ‘ātāpi sampajāno satimā’
Based on the Mahasatipaṭṭhānasuttaṃ (DN 22)

Contemplation Founded Methods Aspects

upon
1 Kāyānupassanā Body Respiration- ānapāna 16 aspects of breath
Postures- iriyāpatha 4 postures
Understanding of Impermanence- During bodily actions
sampajāna
Reflection on repulsiveness- paṭikūla Using 32 body parts
Reflection on material elements 4 essences of mahābhūta
Charnel ground observations 9 stages of decay
2 Vedanānupassanā Feelings Pleasant- sukhaṃ With attachment/
Unpleasant- dukkhaṃ Without attachment
Neither unpleasant nor pleasant-
adukkhamasukkhaṃ
3 Cittānupassanā Mind States of mind 22 ways
4 Dhammānupassanā Mind- Pañca nīvaraṇa Presence or absence
elements
Pañcupādānakkhandhā Arising & passing away

Understanding of ‘cha- indriya’ Breakdown into 18

elements. Understanding
arising of ‘saṃyojanaṃ’
Cultivation of ‘satta- bojjhaṅga’ Analyzing presence or
absence of each factor
Seeing of ‘cattāri ariya saccāni’ Magga- phala

In ‘Dhammapada Pāḷi’ (gāthā 46) we find the ‘padā’:

“Pheṇūpamaṃ kāyamimaṃ viditvā, marīcidhammaṃ abhisambudhāno…”

Meaning- Knowing that this body is like bubbles and fully understanding its illusory
nature…’

In the Pheṇapiṇḍūpamasuttam (SN 22.95), the Noble Teacher instructs meditators to

contemplate upon rūpakkhandhā- the aggregate of matter as being like foam,

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vedanākkhandhā - the feeling aggregate to be like bubbles, and saññākkhandhā - the
perception aggregate as being like a mirage. Saṅkhārākkhandhā- the aggregate of mental
concomitants or taints, is comparative to the trunk of a plantain (banana) tree, which has many
layers but no heart i.e. it is without any solidity. The aggregate of sensing- consciousness i.e.
viññāṇa is compared to an illusionary trick a magician puts together. By those similes, the
Buddha is exemplifying the absence of any sustaining essence or continuity of phenomena,
within the pañcupādānakkhandhā.

Holding back the āsavā by ‘overcoming’ lobha and dosa

“Bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.” When a bhikkhu

looks at an object, he is instructed to let go of the general experience (signs) of it as well as its
particular aspects (features). In this way, he tries to keep the mind concentrated simply on the
truth of the present- there is no grasping at anything about the object. The student is trained to
examine an object in any such way that his consciousness does not get scattered and diffused,
and he does not get anxious because of grasping. This mindfulness which is to be developed is
towards mastering of the defilement, not of fleeing from the sense object itself.

Training of a monk to develop ‘sati saṃvaraṃ’

For one who abides by ‘Pātimokkha’- the monastic code of discipline, ‘kusalāni sīlāni’ i.e.
‘virtuous conduct’ becomes a means of control over the senses. With the 10 precepts firmly in
place, ‘saṃvara’ takes on the role of commanding one’s scattered mental states by restraining
the senses. The mind becomes concentrated, unshaking. In Udāna Pāḷi, we come across the
Bāhiyasuttaṃ (UD 1.10). Here, the Perfectly Enlightened One gives the following succinct
teaching to the ascetic Bāhiya on the streets of Sāvatthi in the midst of his alms- round:

“tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ — ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute

sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissatī’ti”

52
Meaning: ‘Then, Bāhiya, you should train yourself thus -- In reference to the seen, there will
be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the
sensed. In reference to the cognized, only the cognized’.

The Buddha explains further- ‘then, Bāhiya, there is no ‘you’ in connection with that. When
there is no ‘you’ in connection with that, there is no ‘you’ there. When there is no ‘you’ there,
‘you’ are neither here nor beyond, nor between the two. This, only, is the end of suffering.’

An extreme way the Noble Teacher instructed the monks to get a grip on ‘kāmarāga’ is the
development of 12‘asubha saññā’, 13‘āhāre paṭikūla saññā’ and 14‘maraṇānussati’. The idea is
to starve the desires and turn away from the object of attention by focussing on its unattractive
aspects. This method is unique to the Buddha’s teaching.

Conclusion Of method 2

Table 2.6: Overview of methodology of ‘Saṃvarā’

Pariyāya Saṃvarā Overcoming āsavā rooted in lobha and dosa

Saṃvara Type Sati saṃvara Restraint of

cha- indriya by developing mindfulness

Pahāna Type Vikkhambhana –pahāna ‘Taṇhā’ arising from ‘contact’ weakens due to
withdrawal of supporting dhammā

Arising of Maggaṅga Sammā saṅkappo + Right resolve towards control of the six senses
Saṃvarappadhānaṃ so that no new defilements arise. Controlling

12
The Visuddhimagga mentions 10 asubha saññā as part of the 40 kammaṭṭhānā. This is the technique of
meditating upon discarded corpses in various stages of decomposition. The Abhidhamma commentaries
elaborate on them as: bloated corpse (uddhumātaka), bluish (vinīlaka), festering (vipubbaka), torn apart
(vicchiddaka), devoured (vikkhhāyitaka), scattered (vikkhittaka), dismembered (hatavikkhittaka), bloody
(lohitaka), infested with worms (puḷuvaka) and reduced to bone (aṭṭhika). These correspond to the ‘9 charnel
ground observations’ within the Mahasatipaṭṭhānasuttaṃ (DN 22).

13
One of the 40 kammaṭṭhānā is‘āhāre paṭikūla saññā’. It refers to ‘perception of the repulsiveness of food’, a
discursive topic intended to reduce attachment to the pleasures of the palate.

14
In ‘maraṇānussati’, the student meditates upon the fragility of life, as well as the numerous directions from
which death can come. In the Sutta Nipāta Pāḷi (582), we find this warning: “yathāpi kumbhakārassa, katā
mattikabhājanā; sabbe bhedanapariyantā, evaṃ maccāna jīvitaṃ” meaning ‘mortals’ lives lead to nothing but
death. Like the fate of a clay- pot fashioned at the potter’s hand condemns it to break up, whether small or big,
baked or raw.’

53
 (part of sammā vāyāmo) the arising of new āsavā by removing its āhārā
of akusala cetanā.

This is what the Noble Teacher refers to as “ĀSAVĀ SAṂVARĀ PAHĀTABBĀ” i.e. flows
of mental fermentations that must be abandoned by restraint. In this 2nd method, the term
‘pahātabbā’ can be detailed further as the OVERCOMING of lobha and dosa. This is done
by executing the mind- tool of ‘sati saṃvara’. The seeker should understand the papañca that
arises due to the ‘cha- indriya’ or the six sensing- spheres. By witnessing this interplay
between viññāṇa and nāmarūpa with ‘mindfulness’, he must attempt to block the flow of
āsavā at the point of contact itself. Here the mind- tool of ‘sati saṃvara’ actually blocks and
overcomes the fresh flows of mental defilements arising from avarice, extreme greed and ill-
will.

2.7: ‘ĀSAVĀ PAṬISEVANĀ PAHĀTABBĀ’- DISCARDING AKUSALĀ DHAMMĀ

THROUGH DEVELOPING METICULOUS KNOWLEDGE

(Flows of mental fermentations that must be abandoned by ‘JUDICIOUS USE’)

What are the 4 parikkhārā?

In the sasāna of the Perfectly Enlightened One, the bhikkhū- saṅgha i.e. the order of the
monks is allowed the use of four parikkhārā i.e. requisites. These are ‘cīvaraṃ’ i.e. robe- set,
‘piṇḍapātaṃ’ i.e. alms- food, ‘senāsanaṃ’ i.e. lodging and ‘gilānapaccayabhesajjaṃ’ i.e.
medicine in the form of tonic or extra nourishment to treat sickness. All these are to be plain,
not ostentatious. The material that goes towards supporting these requisites for e.g. cloth for
the robes, bowl for receiving of alms- food, vihāra used for resting in the night etc. are to be
received with the aim of usefulness and strength so that they can be used for a long time
without the need to acquire a new set. Other sundry requirements like a water- strainer, razor,
needle, sandals and umbrella etc. too follow the same criteria.

Lay people express their saddhā i.e. ‘confidence in the Buddha and Dhamma’, ‘respect
towards the saṅgha’ and ‘gratitude towards the practicing monks’ by making offerings of the
parikkhārā to the saṅgha or monks. 'Saddhādeyya' means the giving of requisites by a lay
disciple in faith and confidence, in order to earn merit. The monks too respond by ‘sharing of
merits’ and ‘sharing the teachings’ of the Perfectly Enlightened One. This inculcation of

54
discipline is part of Vinaya, the bhikkhu’s code of conduct. It is a nuanced and refined way of
cultivating ‘sati’ i.e. mindfulness towards interaction with others and ‘yoniso manasikāraṃ’
i.e. attending to dhammā wisely. It is an aspect of ‘Ñāṇa saṃvara’ i.e. the restraint arising out
of sagacity/ knowledge. For the monk, it holds back the flood of desire generated by taṇhā by
substituting it with wise contemplation upon the use of the requisites. It also cuts and throws
out the pampering of ‘atta’ along with the incorrect views that arise out of avijjā and moha.
Let us investigate how this is made possible.

The Buddha’s legacy

‘Dāyajjaparibhoga’ refers to the concept of enjoying something that has been inherited. In
this case, the monk is a beneficiary of the Buddha’s legacy.15 This legacy is two- fold; ‘āmisa’
i.e. material consisting of the 4 requisites and ‘Dhamma’ i.e. perfection of the teachings of the
‘Boddhipakkhiya Dhammā’ that is the 37 factors of enlightenment (Refer the
Dhammadāyādasuttaṃ - MN 3). Within the saṅgha, all the seven ‘sekhiyā’ i.e. attainers to
‘magga and phala’ except the ‘arahata- phala attainer’, are considered as the true sons of the
Buddha.16 Only a true son i.e. an attainer to any of the 7 ‘magga- phala’ enjoys the inheritance
debt- free; he makes the inheritance grow for his own welfare as well as for his community’s
welfare. Any gifts offered to one such ‘ariya puggala’ i.e. a Noble One, bestow great merit on
the donor.

The rest of the ‘bhikkhu- saṅgha’ is made up of those who are the Buddha’s disciples. For a
bhikkhu to become an heir to the Buddha’s legacy and enjoy it without compunction, he has to
become a true son of the Buddha i.e. become an ‘ariya puggala’. Till then, a monk receiving
the requisites in the Buddha’s name, is required to make judicious use of them with due
contemplation. If a monk does not use the requisites with due contemplation, then he is
committing the offence of ‘iṇaparibhoga’. This means he is a borrower who is unable to pay
back a debt and is living off goods that don’t belong to him.

15
There are 4 kinds of consumption of the bhikkhu’s heritage according to the commentaries:
1. Use as a thief (theyya paribhoga),
2. Use as a debtor (iṇa paribhoga),
3. Use as an heir (dāyajja paribhoga), and
4. Use as an owner (sāmī paribhoga).
For further reading, refer Ven. Ledi Sayādaw’s “Sāsana Dāyajja Dīpanī” on religious heritage.

16
This is because the ‘arahata’ has passed farther away from even this relation.
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The concept of ‘Iṇaparibhoga’ or using of borrowed goods

A bhikkhu who does not work with mindfulness towards his material legacy i.e. the 4
requisites, can incur two kinds of debts. The first is the diminishing of merit for the donor.
This places a serious debt of ‘akusala kamma’ on the monk. The second is the deluge of the
four impurities of ‘sammoha’ confusion, ‘gedha’ i.e. greed due to increasing attachment,
‘mada’ self- conceit & pride and finally ‘pamāda’ i.e. negligence, all of which usurp the mind
of the bhikkhu. This leads to a dilution of the level of ‘sīla’ in the monk. This is a diminishing
of benefit for the receiver. It is akin to a debt incurred with compounded interest because
inspite of being a receiver, the monk is unable to enjoy the true benefits of the gift.17 Not
wanting to suffer the burden of ‘iṇaparibhoga’, a conscientious monk works towards the
cultivation of ‘ñāṇa- saṃvara’ i.e. ‘the restraint of sagacity or knowledge’ by sharpening the
mind- tool of ‘paṭisevanā’ or judicious use of the parikkhārā.

The meticulous practice of ‘paṭisevanā’. How much is enough?

‘Sekhā puthujjanā’ are those monks whose minds are not yet free from taṇhā. They have not
mastered the judicious use of the 4 requisites through cultivating of ‘ñāṇa saṃvara’. They are
still buffeted with the desire to provide the body well with the comforts of existence.

The Buddha thus recommends that a bhikkhu be content even in piṇḍiyālopa i.e. alms- food
that is collected by roaming from house to house; ‘paṃsukūliko i.e. robes made of rags or
pieces of cloth collected from dust heaps or cemeteries; ‘rukkhamūla’ i.e. residing at the foot
of a tree for resting in the night and partaking of ‘pūtimutta’ when the need arises, which is
medicine prepared with cattle urine. This is because these requisites impose no additional
burden on the donor. And for a bhikkhu, practicing the use of the above said requisites does
not amount to an offence of iṇaparibhoga. This however does not absolve the bhikkhu of
using the requisites with due contemplation. Ven. Ledi Sayādaw mentions the story of
Saṅgharakkhita sāmaṇera, a novice monk who even as he was eating some cold stale rice,
17
The above content is based on an understanding of Ven. Ledi Sayadaw’s instruction on ‘IṆAPARIBHOGA
VINICCHAYA’.

56
was rebuked by his instructor thus- “sāmaṇera, you do not restrain your tongue. Don’t get
your tongue burnt by the hot alms- food!” referring to the fire of taṇhā which is forever
looking for fresh fuel in the sensory world.

Discarding akusalā dhammā through the cultivation of ‘ñāṇa- saṃvara’

The Perfectly Enlightened One allowed the acceptance of the 4 requisites from lay devotees
only so that the devotees may accumulate merit by donating to Dhamma. We find many
discourses in the tipiṭaka warning the monks not to be overwhelmed on account of the
material acquisitions. In the Nivāpasuttaṃ (MN 25), we have the story of Māra as the
hunter18, laying out fodder to trap the deer living in the forest. What lures the unmindful deer
in, is the craving for that fodder. This is akin to a bhikkhu caught in the trappings of sensory
delight because of absence of knowledge and unwise reflection of the material requisites he
receives. Moving away from the serenity of contentment, he gets way- laid by the 4- way
defilements of delusion, greed, self- conceit and negligence.

‘Paccavekkhaṇa’ means the process of ‘reflecting upon’ or ‘contemplation of’. An alert

bhikkhu understands that the requirement of robes, food, shelter and medicine is merely a
means to maintain this body, which is a transient collection of mind- and- matter aggregates.
Though impermanent, not sustaining the material body can lead to a lot of hardship which
make it difficult to concentrate the mind and cultivate it towards the attainment of the Noble
path. To avoid the vexation caused to this matter- aggregate, one may protect oneself from
various vagaries of existence by use of appropriate cover (robes) and shelter (lodging). One
may partake only that much food and medicine that is required for survival to continue the
striving towards ‘sacca dassana’.

This is an important aspect of ‘ñāṇa- saṃvara’. The word ‘yāvadeva’ translated as ‘only up to
the point of’ applied in the Sabbāsavasuttaṃ’ indicates a limitation on use. Through a
judicious use of the requisites, a monk understands that the material supports are not a means
of indulging the material- body and mind. They are albeit a device to ensure the removal and
weeding out of those inclinations that oppress an ignorant mind. There is a limit to how the
requisite may be utilized.

Thus, a judicious use of the requisites also becomes the practice of the ‘majjhimā paṭipadā’
i.e. the middle path. Whereas coveting and hoarding luxuries is akin to
18
Māra is a personification of death and evil within Buddhist cosmology. He is the demonic celestial king who
unsuccessfully tried to tempt Prince Siddhāttha and seduce him away from enlightenment.
57
kāmasukhallikānuyoga (attachment to pleasuring the senses), its other extreme of refraining
from the basic means of survival would amount to attakillamathānuyoga (self- mortification).
An alert bhikkhu would use only that much as needed to suffice in that moment and avoid
both extremes.

Controlling the āsavā by discarding ‘sammoha, gedha, mada & pamāda’

Here, to promote and strengthen the cultivation of citta visuddhi, the āsavā that could have
arisen through the conceited use of the requisites, are deliberately discarded through the
making of a choice. Taṇhā is replaced by contemplation of tilakkhaṇa. This is the process of
wise reflection. Restraining sammoha i.e. confusion arising out of gedha, mada and pamāda
is only possible due to yoniso manasikāraṃ i.e. attending to the transience, suffering and non-
self, in all phenomena. The same possessions which could have been the cause for arising of
delusion and self- conceit due to a craving towards abundance, are instead used sagaciously
with knowing, to develop a state of non- attachment. This is using the requisites with
‘paṭisaṅkhā yoniso’ i.e. by reflecting wisely.

An important aspect of ‘ñāṇa- saṃvara’ is the mindful progression towards the cultivation of
witnessing ‘anatta’. The sustained wise reflection before and during utilizing of the requisites
essential for survival, weakens the passionate and blind responses one has when the idea of
‘self-identity’ or permanence is threatened in the ordinary world. For a monk who has rejected
pampering of the ‘pañcupādānakkhandhā’ consciously and mindfully, this is the development
of the magga factor of ‘sammā ājīvo’ i.e. right livelihood. Here the seeker is content in an
austere livelihood which does not cater to any kind of superfluous cravings.

In the Sīlakkhandhavagga, we find the Sāmaññaphalasuttaṃ (DN 2), a comprehensive

portrayal of the training of a recluse to attain to the ‘Ariya Magga’. The all- compassionate
Buddha explains the merits of ‘santoso’ i.e. contentment, to king Ajātsattu thus:

“bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. so yena

yeneva pakkamati, samādāyeva pakkamati. seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva
ḍeti, sapattabhārova ḍeti.”

Meaning: ‘a bhikkhu is content with robes to protect his body and a lump of food to sustain
his belly. Wherever he might go, he moves forth carrying only his requisites. Just like O King,
the winged one, a bird wherever it flies, it flies having its feathers as its only burden’ (It flies
lightly).
58
Conclusion of method 3

Table 2.7: Overview of methodology of ‘Paṭisevanā’

Pariyāya Paṭisevanā Discarding āsavā arising out of sammoha,

gedha, mada, pamāda
Saṃvara Type Ñāṇa- saṃvara Meticulous and wise reflection through
knowledge of how much is enough

Pahāna Type Tadaṅga -pahāna Substitution of confusion and negligence

by contemplation of tilakkhaṇa

Arising of Maggaṅga Sammā ājīvo+ Right livelihood for a bhikkhu implies an

austere living and practice of Dhamma.
Anurakkhaṇāppadhānaṃ
Every day of survival is used towards the
(part of sammā vāyāmo) protection of the kusalā dhammā that
have already arisen.

The Noble Teacher says of this 3rd method that there are “ĀSAVĀ PAṬISEVANĀ
PAHĀTABBĀ” i.e. Flows of mental fermentations that must be given up through judicious
use. The term ‘pahātabbā’ can be defined further as the DISCARDING of akusalā dhammā
arising out of taṇhā and atta- diṭṭhi. By cultivating the restraint of sagacity i.e. ‘ñāṇa-
saṃvara’, one discards the resultants of confusion, greed, self- conceit and negligence. With
the judicious use of requisites, a bhikkhu not only controls the arising of taṇhā, but he also
actively weakens ‘mada’ i.e. self- conceit.

2.8: ‘ĀSAVĀ ADHIVĀSANĀ PAHĀTABBĀ’- CUTTING- OFF OWNERSHIP OF

SUFFERING BY DEVELOPING FORBEARANCE

(Flows of mental fermentations that must be abandoned by ‘ENDURANCE’)

The world we create

The Dhammapada Pāḷi opens with the proclamation “Manopubbaṅgamā dhammā,

manoseṭṭhā manomayā” meaning ‘the mind is a forerunner of all conducts. All experiences
are led and produced by the mind’. These experiences that we build around ourselves can be

59
unwholesome through being corrupt (akusala paduṭṭhena) or wholesome by being bright and
pleasing (kusala pasannena).

We as householders, indulge in instant trouble- shooting when our physical well- being is
challenged i.e. eat food that is prepared catering to our taste when hungry, wear clothes
according to the weather, sleep on a soft bed above the ground to guard against ‘pests’ and
live in a secured house, always well- protected from the outside elements. We have access to
comfortable hospitals and expensive medical care as and when needed.

We even seize upon the opportunity of developing ill- will and malice towards those who do
not serve us well when we are sick. We allow ourselves the freedom to lie and use harsh
words, even kill when threatened. However, we fail to realise that all we end up protecting
through these actions, is this hallucinatory creation of ‘self- belief’. By giving a free rein to
the ‘blame game’ when we hold someone else responsible for our mind- state, we are
cosseting our own defilements. We are attached to the idea of this ‘atta’, of ‘owning’ this
‘atta’ and fight for its survival because of our perversions of identity with this ‘self’. But this
‘atta’ has no lasting essence.

Having taken up a life of ‘agārasmā anagāriyaṃ pabbajā’ i.e. going forth into homeless-
ness’, a bhikkhu’s existence is fraught with incoming physical challenges. He is assailed by a
hoard of difficulties that we as ordinary world- lings, take completely for granted. For e.g., he
may be subjected to very harsh words when on his alms- round, even beaten by people who
are completely ignorant of Dhamma. He may be ostracized as a beggar. Since he is
completely dependent on ‘dānaṃ’ for his requisites; he may not receive adequate or nutritious
food, he may not have enough robes to protect him from the changes in weather; or he may
not have a proper lodging to rest in the night. He may be racked by extreme physical pain in
times of illness, with no one around to attend to him or any treatment accorded to him.

Importance of ‘khantī - saṃvara’ i.e. restraint through ‘forbearance/ patient abiding’

To endure the afore- mentioned challenges and yet correctly maintain one’s effort towards the
ultimate aim of Nibbāna, requires extreme fortitude. It is only the actual understanding and
exploration of ‘anatta’ within his provocations, which can help a bhikkhu stand up to his
difficulties and not transgress any moral diktats. For one who wants to walk the Noble path to
end all suffering, his actions and thoughts have to be made increasingly pure and ‘untainted

60
by defilements’. The untamed and scattered mind has to be collected and unified to attend to
dhammā and reflect upon it wisely i.e. with a through knowing of the tilakkhaṇa.

‘Adhivāsana’ is the quality of endurance, of ‘bearing up’. This capacity to put up with
physical and mental challenges without resorting to any akusala by body, speech and mind is
built upon the supreme attribute of ‘khantī’ i.e. forbearance. At all times, the skilful bhikkhu
remains unwavering in his quest. Always mindful of the dangers arising from ‘atta- diṭṭhi’, he
practices keeping sensual gratification at bay. He uses the 4 requisites of robes, alms- food,
lodging and medicine that he is permitted, as aids in the attainment of ‘sacca dassana’
instead.

The restricting of the āsavā that flow out of abhijjhā i.e. attachment and byāpāda i.e.
repugnance and malice, when one may ‘have more than’ or ‘not enough of’ the basic means
of survival through the practice of forbearance of the situation, is the function of ‘KHANTĪ -
saṃvara’. This is the restraint developed through endurance or ‘patient abiding’ It includes
not only enduring physical challenges but also standing up to the mental stirrings of byāpāda
and vihiṃsā that arise due to a direct assault on one’s ‘self- identity’. These dissents could be
because of immediate threats of physical violence or incitements by way of abusive and harsh
speech.

This ‘standing up to’ the physical and mental tests is done with a thorough and careful
consideration of the tilakkhaṇa of anicca, dukkha and anatta. When one understands “n’etaṃ
mama, n’eso ahaṃ asmi, na m’eso attā’ti” i.e. “this is not mine, this is not part of a ‘me’, this
is not a ‘me’”- one can then abide in upekkhā i.e. equanimity whilst enduring hunger and
thirst, harsh and abusive speech, or even life- threatening agony. This is the training towards
developing ‘Khantī - saṃvara’.19

What is ‘khantī’ i.e. ‘forbearance/ patient abiding’?

Khantī is among the 10 pāramī i.e. 10 ‘supreme virtues ‘mentioned in the Buddhavaṃsa Pāḷi,
the 14th book of the Khuddaka Nikāya. The 10 pāramī practices are universal requisites to be
fulfilled by all aspirants to enlightenment. As a practice for a ‘boddhisatta’ i.e. one who is to
be supremely enlightened, khantī refers to ‘patiently enduring the suffering created by others

19
Khantī is an inseparable part of developing the brahma- vihārā i.e. divine abidings. In the Visuddhimagga
(IX.1), the first paragraph on mettā i.e. loving- kindness ends with instruction, “he (the meditator) should
review the danger in hate and the advantage in [Link]? Because hate has to be abandoned and
patience attained in the development of this meditation subject.”
61
even when he is working to the utmost for their welfare’. As aspirations go, this is a most
difficult premise to cultivate.

The Dhammapada Pāḷi’ (gāthā 184) states:

“khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā.”

Meaning: ‘Forbearance is the highest austerity. Nibbāna is supreme, say the Buddhas’. The
verse continues further with the teaching that one who is a true monk will never harm another;
a true renuniciate can never oppress another. Khantī has the lakkhaṇa i.e. characteristic mark
of ‘acceptance’. Its ‘rasa’ i.e. role or function is ‘to endure the desirable and undesirable’; it
manifests as ‘tolerance or non-opposition’. Its cause for arising is the ‘seeing of things as they
are’.

The chronicles found within the Jātaka Pāli (birth stories) are replete with instances when the
Bodhisatta (that essence which later became Gotama, the Buddha) practiced and perfected the
pāramī of khantī. The story within the Khantivādi Jātaka tells of a time when the king of
Kāsi had the bodhisatta flogged 2000 strikes with scourges of thorns. His hands and feet were
loped off and yet, he did not feel the slightest anger. He continued to preach his doctrine of
patience even as the evil king had his nose and ears cut off and the bodhisatta ultimately bled
to his death. In another birth as the elephant called Chaddanta, the bodhisatta was pierced in
the navel by a poisoned shaft. Even then he allowed no hate towards the hunter who had
wounded him. Instead he cut off his own tusks and gave them to the hunter to present them to
the queen. And as the royal nāga Campeyya, he let no hate spring up in his mind while he was
being cruelly treated by a snake charmer.20

Cutting off abhijjhā, byāpāda and diṭṭhi by the practice of ‘khantī’

The perfection of endurance translates as the highest level of acceptance towards the most
unpleasant, even life- threatening circumstances. With increased internalization and mental
integration, one begins to exercise control over grave mental and physical provocations. One
begins to severe the roots of ‘owner-ship’ of suffering, maintaining a continuing mind- state
of ‘brahma- vihāra’ i.e. divine abiding in highly volatile situations. A bhikkhu thus trains
himself to practice and develeop restraint and not allow the arising of anger and hatred within
him.

20
More references to stories on developing patience and the practice of loving- kindness can be found in the
Visuddhimagga-The Divine Abidings (Chaper IX).
62
This effort is strengthened by a bhikkhu’s understanding of the dangers of byāpāda and the
advantages borne out of khantī and mettā i.e. amity/ loving- kindness. Having taken up the
worthy path of nekkhamma i.e. renunciation of the worldly pleasures, he knows that he is the
inheritor of his own kamma. He will inherit the fruits of whatever deeds are done by him.
Restraining the mental āsavā that flow with attachment to ‘passions, ill- will and wrong
views’, a vigilant bhikkhu ‘cuts- off’ the influxes brought on by ‘atta- diṭṭhi’ with the
glittering sword of ‘khantī’ arising out of ‘yoniso manasikāraṃ’.

In the Visuddhimagga (IX. 22), we find this admonition to a bhikkhu who becomes aware of
the arising of annoyance within him: ‘This anger that you entertain is gnawing at the very
roots of all the virtues that you guard- who is there such a fool as you?’ And again, ‘since
states last but a moment’s time, those aggregates by which was done the odious act (the act
that aroused the ill- will) have ceased, so now what is it that you are angry with?

The Dhammapada Pāḷi literally translates as ‘Step of Dhamma’. It is the 2nd book within the
Khuddaka Nikāya, and is replete with instruction from various suttas, summed up in beautiful
verses. It especially carries extremely powerful teachings given by the Noble Teacher on the
conduct of a truly wise man. In gāthā no 399, we find the following verse:

“Akkosaṃ vadhabandhañca aduṭṭho, yo titikkhati;

khantībalaṃ balānikaṃ, tamahaṃ brūmi brāhmaṇaṃ”

Meaning: ‘Him I call a brāhmaṇa, who endures abuse, beating and being bound, such things
without anger; and to whom the strength of (his) forbearance is his army.”

A bhikkhu is trained to endure. He is trained to forgive. In the Kakacūpamasuttaṃ (MN 21),

the Buddha warns his students that a bhikkhu is known to be gentle, even- tempered and calm
from experience during untoward events. Even if others may address him in an untimely way,
or with false speech, or in a harsh way, or in an unbeneficial way, even with inner hate; a
bhikkhu should train his mind to remain unaffected. He is to say no evil words. He is to
remain sympathetic to that person’s welfare and imbue him with good- will that is expansive
and immeasurable. The Noble Teacher censures the bhikkhus against letting anger touch their
hearts even if “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni
okanteyyum”
Meaning: ‘bandits were to carve you up savagely, limb by limb, with a two-handled saw’.

63
Before taking the triple refuge, the venerable Ahiṃsaka had been the dreaded Angulimāla21, a
merciless bandit, devoted to killing & murdering hundreds of humans. After meeting the
Buddha, he took up the life of a recluse and attained to arahata- hood. Early one morning, he
went into Sāvatthi for alms. The townspeople were filled with hatred and resentment towards
the elder and refused him alms. Instead they threw clods, stones, even potsherds at him. Ven.
Ahiṃsaka, his head broken open and dripping with blood, with his alms- bowl shattered and
his outer robe ripped to shreds, came to the Buddha. The Buddha advised him to bear his pain
for it was a small price for the unwholesome kamma that had been accumulated by the former
bandit. And the elder knew as he sat in seclusion experiencing the bliss of release, that
indeed! Inspite of having done the type of kamma that would have led to many hellish
destinations, he was untouched by that fruit.

In the Saṃyutta Nikāya, we come across the Vepacittisuttaṃ (SN 11.4) where the Perfectly
Enlightened One narrates the story of an ancient battle between the devā i.e. gods and the
asurā i.e. titans/ demons. The gods claim victory and the ruler of the titans, demon Vepacitti
is brought into the court of Sakka, the ruler of all devā. And Vepacitti, his hands and feet and
neck bound in chains, abuses and reviles the king of gods, railing at him and abusing him. But
Sakka remains silent in spite of Vepacitti’s scurrilous speech.

Concerned that Sakka’s silence is indicative of fear, his charioteer Mātali questions his
behaviour. Sakka says then: “nāhaṃ bhayā na dubbalyā, khamāmi vepacittino. kathañhi
mādiso viññū, bālena paṭisaṃyuje”ti. Meaning, ‘it is neither because of fear nor weakness
that I am forbearing/ patient with Vepacitti. How can a wise person like me engage in an
argument with a fool?’ He continues further- ‘…for one who understands, patient endurance
is the true victory. One who is angry at an angry person is worse of the two; one who doesn’t
get angry at an angry person, wins a battle that is hard to win.’

Using ‘Dhutāṅga’ to develop ‘khantī’

A wise person practices the Dhamma with vigilance. His end goal is only one- the ultimate
aim of ‘Nibbāna’. He understands that this final ‘extinguishing’ of all suffering can only be
approached through a total rejection of mental defilements. Towards this end, he willingly
takes up a life of homeless- ness and unpredictability and becomes a bhikkhu, developing sīla
and samādhi as part of the training. For some, a need to purify their minds by completely

21
Refer Aṅgulimālasuttaṃ (MN 86)
64
getting rid of ‘byāpāda’ and ‘vihiṃsā’ takes them into the further austerities of ‘Dhutāṅga’, a
group of 13 ascetic practices.22

The literal meaning of ‘dhūta’ is ‘shaking- off’; ‘aṅga’ is with reference to the mind- state.
Though not compulsory (they are not included in the Vinaya rules), the practices help the
process of detachment from ‘possession’- of the body and the ‘dukkha’ inherent in it. It can be
thought of as a ‘shaking- off’ of all attachment and ownership towards the
pañcupādānakkhandhā. With this weakening in ‘atta- diṭṭhi’, a bhikkhu can dwell in
contentment, and be equally equanimous towards the ‘aṭṭha lokadhammā’ of “lābho ca,
alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.” (Referenced
from the Dutiyalokadhammasuttaṃ - AN 8.6). These are the 8 vicissitudes of life, including
‘gain and loss, fame and disrepute, praise and blame, pleasure and pain’; the 8 worldly
conditions that keep the world rolling.

The practice of dhutāṅga reduces useless impediments. It cuts down the mind’s recurring
focus on food, robes, ease of dwelling or alternately the agitation arising from populated
dwellings etc. One is further removed from greed and is easily contented with very little.
However, no practice of dhutāṅga should be cause of distress to the body and mind; it should
not become a practice of extremes. Among the most established practitioners of ‘Dhutāṅga’
in the saṅgha during the time of the Buddha, were Thera Mahākassapa and Thera Sāriputta.
Esteemed modern practitioners include Webu Sayādaw, Ajāhn Chah and venerable
Ñāṇavimala.

Conclusion of Method 4

Table 2.8: Overview of methodology of ‘Adhivāsanā’

22
The 13 Dhutāṅga practices include two towards the robes, five towards food, five with respect to residence,
and one for posture (known to be the dhutaṅga of effort). Even when alone, a bhikkhu can practise any or all of
the 13 dhutāṅga, bhikkhunīs may practise 8 of them; sāmaṇeras can practise 12, sāmaṇerīs may practise only 7.
As laity, one can practise the 2: of ekāsanika (single meal a day) and pattapiṇḍika (eating one's meal through
means of a single recipient). In cases of very strong inclination, the laity could practice even 9. For more
information, refer Visuddhimagga- Chapter II on the “Ascetic Practices”.
65
 Pariyāya Adhivāsanā Cutting- off abhijjhā, byāpāda and diṭṭhi

Saṃvara Type Khantī- saṃvara Endurance of unpleasant events leading to

development of forbearance, mettā and
upekkhā

Pahāna Type Vikkhambhana –pahāna Repressing self- identity by removing

supporting factors of greed and malice
through the contemplation of tilakkhaṇa

Arising of Maggaṅga Sammā kammanto + Right action is carried out towards

Pahānappadhānaṃ obtaining and using the 4 requisites
judiciously.
(part of sammā vāyāmo)

No life is harmed and no sensual affliction

is encouraged.

Only an ignorant fool will regard ‘non- violent conduct’ to be indicative of weakness and
fear.23 A person endowed with the superlative quality of ‘adhivāsanā’ i.e. endurance borne out
of perfecting the practice of khantī i.e. forbearance, is a king amongst men. Khantī- saṃvara
is the most challenging of efforts needed by one who strives to find the path of deliverance.
For an ordinary world-ling, worthless pieces of stone and metal make up his treasure. For one
who knows, the perfection of ‘bearing with fortitude’ is the jewel that adorns him. The
perfection of ‘endurance’ is brilliantly visible in those who are truly wise.

The pancupadānakkhandhā i.e. mind- and- matter aggregates still exist within the lokiya i.e.
worldly realm. So it is unavoidable that they suffer the vagaries of existence that come
intrinsic with it. At such times, one has to decisively CUT- OFF ownership of the misery and
suffering being experienced. This is done by abiding in khantī i.e. forbearance. One has to put
an end to the flows of abhijjā i.e. envy and byāpāda i.e. malice brought on by contact with the
outside world by developing the knowing of ‘anatta’.

This is the 4th method which the Noble Teacher calls “ĀSAVĀ ADHIVĀSANĀ
PAHĀTABBĀ” i.e. the flows of mental fermentations that must be eliminated through
ENDURANCE. Here, ‘pahātabbā’ gains the additional nuance of ‘CUTTING OFF’ owning
23
The Buddha says to the Brāhmin Asurindaka in the Asurindakasuttaṃ (SN 7.3) -“jayaṃ ve maññati bālo,
vācāya pharusaṃ bhaṇaṃ. jayañcevassa taṃ hoti, yā titikkhā vijānato” meaning ‘The fool thinks victory is won
when speaking with harsh words; But for one who understands, patient endurance is the true victory’.

66
of suffering by controlling the arising of abhijjhā, byāpāda and diṭṭhi. This is done by
developing the mind- tool of ‘khantī - saṃvara’ i.e. the restraint of ‘patient abiding’. With
increasing understanding of ‘anatta’, a bhikkhu cuts at the fetters of ill-will and wrong views
that sanction the indulgence of ‘akusalā kammā arising from byāpāda and diṭṭhi.

2.9: ‘ĀSAVĀ PARIVAJJANĀ PAHĀTABBĀ’- WARDING- OFF ĀSAVĀ WITH ‘VIRTUOUS

CONDUCT’

(Flows of mental fermentations that must be abandoned by ‘AVOIDANCE’)

The ‘Kammapatha’ i.e. path of action

Āsavā arise when one pays ignorant and unwise attention to phenomena. These raging floods
of passion and ignorance create all kinds of trembling and shaking within our mind. One
works blinded with avijjā, indulging in many kinds of akusala deeds, both physical and
mental. These kammā i.e. actions go on to give due vipāka i.e. result and bind one further to
the saṃsāric cycle.

Āsavā whose potency are continuously seeded and strengthened by the 10 ‘akusala kamma’
cannot be contained by a ceremonial observance of moral conduct. These 3 transgressions of
the mind, 4 transgressions of speech and 3 transgressions of bodily action represent an
unmindful, ignorant way of life. They are signs that fundamentally, one does not have any
understanding of or experiential alertness towards what our mind is doing. Or what comprises
‘wholesome action’ which can help cut down one’s suffering.

Sīla i.e. ‘virtuous conduct’ or ‘morality’, is the foundation- stone upon which the entire ‘Ariya
Magga’ is built. It includes the branches of ‘Right Speech, Right Action, and Right
Livelihood’. For becoming established in sīla, one has to practice and perfect the opposite of
the 10 ‘akusala kamma’. The ‘kammapatha’ of ‘dasa kusalā kammā’ includes:

Physical (kāyena) restraint through

1. Pāṇātipāta virati: abstains from physically killing any living being

2. Adinnadāna virati: abstains from taking that which has not been given
3. Kāmesumicchācāra virati: abstains from sexual misconduct

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Verbal (vāci) restraint through

4. Musāvāda virati: abstains from speaking of false- hood

5. Pisuṇavāca virati: abstains from slandering or speaking ill of another
6. Pharussavāca virati: abstains from harsh and rough speech
7. Samphappallāpavāca virati: abstains from frivolous and small chatter
Mental (manasā) restraint through

8. Anabhijjā: refrains from envy

9. Abyāpāda: refrains from cruel behaviour that may harm another
10. Sammā diṭṭhi: develops right view

In the Ambalaṭṭhikarāhulovādasuttaṃ (MN 61), the Noble Teacher instructs the 7- year old
sāmaṇera Rahula on restraint against all akusala deeds which are done by way of kāyā, vācā
and manasā. This is to be done by ‘paccavekkhitabbaṃ’ i.e. due reflection and contemplation.
This alone will lead to cleansing and purification of the 3- fold action.

The vigilant bhikkhu is acutely aware that none of the akusala deeds are the correct way to
protect one ‘self’ from harm, or indeed attain to the truth. When challenged by worldly
interactions, his understanding of sīla i.e. ‘virtuous conduct’ remains astute and unsullied. At
such times, the ‘Pātimokkha’ i.e. code of monastic discipline, consisting of 227 rules for the
bhikkhu i.e. a fully ordained monk (and 311 rules for a bhikkhuṇī i.e. fully ordained nun),
becomes his guide for faultless action. ‘SĪLA- saṃvara’ i.e. the restraint of morality, is
therefore also alternately known as ‘Pātimokkha saṃvara’.

Sobhana cetasikā ‘Hiri’ and ‘Otappa’: the beautiful ‘twin’ factors

Regarded as ‘Ariyadhana’24 i.e. the noble treasures, in the Cariyasuttaṃ (AN 2.9) the Buddha
refers to the two sobhana cetasikā i.e. twin mental factors of HIRI and OTTAPPA as “dve
sukkā dhammā lokaṃ pālenti” i.e. the two bright states (that) protect the world. Both are
aspects of ‘sammā saṅkappo’ i.e. right resolve, leading to ‘sīla- visuddhi’.

HIRI i.e. ‘moral conscience’ refers to the mental factor that is disgusted with indulgence of
‘akusala kamma’. It is the internal moral compass of a practicing bhikkhu who considers any
24
The Ariyadhanasuttaṃ (AN 7.1) lists the 7 Ariyadhana as saddhā (confidence in Dhamma), sīla (virtuous
conduct), hiri (moral conscience), ottappa (moral prudence), suta (learning of Dhamma), cāga (generosity) and
paññā (wisdom of discernment).

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transgression of virtuous conduct/ morality by body, speech or action, to be shameful and
polluting. Hiri arises from a deep sense of self- respect and personal ethical integrity. That
means it will guide the bhikkhu towards abandoning that which is ‘akusala’ and ‘āvajja’ i.e.
‘unwholesome and blame- worthy’.25

OTTAPPA i.e. ‘moral prudence’ means that one is not consumed with wrong- doing, even if it
is in so- called defense of ‘self’. This is on account of reverence and a sense of honor arising
for the Dhamma, and towards all the wise ones who follow it scrupulously. With the arising
of this saddhā towards the Buddha and his saṅgha, one who is well- established in sīla
hereafter looks after oneself with purity i.e. “Suddhaṃ attānaṃ pariharati” (Refer the
Ādhipateyyasuttaṃ - AN 3.40). Whatever one does by way of ‘body speech or mind’, is
examined minutely for intent- before, during and after.26 Both hiri and ottappa arise with the
mental factors of ‘sati’ and saddhā; hence the mind endowed with them is incapable of doing
akusala. There is no fear or restlessness associated with either.

‘Sīla saṃvara’ i.e. restraint by virtuous conduct/ perfection of morality

Through PARIVAJJANĀ, the deliberate avoiding and shunning of all that which may lead to
citta- kaṃpana and akusala kamma, one can start to ease off already existing flows of
defilements. Any activity that may lead to an increase or new arising of āsava is to be kept at
bay. This includes shunning of physical places which cause harm and disrepute. Or avoiding
other sentient beings who due to their passions and wickedness, may subvert one’s
mindfulness.

In the Maṅgalasuttaṃ (Khuddakapāṭhapāḷi 5), we find these words:

“asevanā ca bālānaṃ, paṇḍitānañca sevanā.

pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttamaṃ.”

Meaning: ‘Not associating with fools, consorting with the wise; honouring those who are
worthy of honour- that is the highest welfare’.

25
“Sabba pāpassa akaraṇaṃ”: Shunning of all evil. Hiri is representative of an ‘intrinsic rejection of evil’, based
on knowing (hence akin to moral conscience).

26
“Kusalassa upasampadā” (Dhammapada verse 183): Preservation of all good. Ottappa is ‘avoidance of evil’,
based on understanding of what is correct and hence to be protected (hence akin to moral prudence).

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The moral conscience of the vigilant bhikkhu will not allow him to indulge people who live in
ignorance and follow sinful ways. His moral prudence will drive him to honor only that which
is worthy. Thus one heedfully ‘WARDS OFF’ situations that can lead to arising of āsava. For
this one uses the mind- tool of ‘Sīla - saṃvara’i.e. the restraint of virtuous conduct. This is
not a calculated response towards self- preservation i.e. preservation of the matter- aggregate.
It is an instinctive act arising from the presence of the dual mental aspects of ‘hiri’ i.e. moral
conscience and ‘ottappa’ i.e. moral prudence in a kusala citta. Here, the mind is disinclined to
do akusala kamma and rejects its causative phenomena by avoiding the source itself.

With an established practice produced because of carefully attending to ‘kusala

kammapatha’, and development of ‘yoniso manasikāraṃ’ towards arising dhammā, a striving
monk gets slowly equipped with and begins to master the mind- tool of ‘sīla- saṃvara’
through practicing parivajjanā i.e. avoidance.

Sīla as foundation of all kusalā dhammā

We see now that Sīla - saṃvara is a restraint that can be put in place only by one who is
already established in sīla. It is no small matter then that one needs to work towards the
perfection of sīla visuddhi. Else how can one hope to control the āsavā that flood one’s mind
and cloud the intellect when faced with a ‘perceived’ danger? One who has not understood the
basis of sīla will respond to the incoming peril with immediate repose in akusala arising out
of avijjā and atta- diṭṭhi.

This ‘avoidance’ of danger can only be chosen by an expert practitioner who is able to ‘ward-
off’ and keep at bay already existing flows of defilements. He keeps his deep- rooted
proclivity towards self- preservation in control with the help of the beautiful twin factors of
hiri and ottappa, which are both resultants of a well- developed sīla - saṃvara. With his
moral compass in place, ‘avoidance’ becomes a matter of requiring a little effort rather than
fighting off a flood of ‘survival instincts’. Until then, a monk must strive mindfully and with
wise reflection on the tilakkhaṇa of all phenomena.

It is with this aspect that one can understand how sīla becomes the foundation for the arising
of all kusala dhammā. ‘Virtuous conduct’ is a volition, it is a causative dhamma for
wholesome mental factors, it is a restraint and it is the act of non-transgression.27. Morality is
what presents itself as volition when one is determined not to indulge the abhijjhā i.e.

27
From the Visuddhimagga (I.18)
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passions or byāpāda i.e. repugnance that arise in the mind. Morality is precursor to the arising
of corresponding ‘sobhana cetasikā’ i.e. wholesome mental factors when one is in the state of
any of the 3 virati i.e. abstinence from micchā kammnatā, micchā vāda and micchā ājīvā.
Morality as restraint is the restraint arising from, and fortified with all the other 4 saṃvarā-
sati i.e. mindfulness, ñāṇa i.e. knowing, khantī i.e. endurance and vīriya i.e. effort. For
without sīla, there can be no restraint of any kind. It is non- aggression in the sense that a wise
person will not transgress on the code of conduct, even at the peril of life. Thus sīla co-
ordinates and upholds the arising of wholesome mind- states. It has the function of ‘stopping
of misconduct’. This means controlling the āsavā by keeping at bay i.e. warding –off its
supporting dhamma.

Resultants of Sīla

In the Kimatthiyasuttaṃ (AN 10.1) of Aṅguttara Nikāya, Thera Ānanda asks the Perfectly
Enlightened One- “kimatthiyāni ca kimānisaṃsānī ca” i.e. to what purpose and of what
benefit are the 10 co- arising, inter-dependent wholesome phenomena to be understood as?
The Noble Teacher explains that the 10 conditionally generated kusala dhammā that come
into existence, is a sequence of 9 resultants that arise due to presence of the 1st causal factor
of virtuous conduct (kusalāni sīlāni). These are also the benefits arising in sequential co-
dependence, from the development and maintaining of sīla. They include:

i. avippatisāraṃ - absence of remorse (lack of regret)

ii. pāmojja - joy that arises due to a remorseless mind- state
iii. pīti - mental rapture or happiness
iv. passaddhi- serenity at the mental and bodily level
v. sukhaṃ- bliss or physical pleasure
vi. samādhi - unification of cognizance arising out of avikheppa (non-distraction),
avisārattha (non- scattering) & aniñjana (non- perturbation)
vii. yathābhūtañāṇadassanaṃ - seeing the reality- as- is, as endowed with the tilakkhaṇa
of ‘anicca, dukkha, anatta’
viii. nibbidāvirāga - disenchantment and absence of passion towards all existence and the
world thereof
ix. vimuttiñāṇadassanaṃ- witnessing the knowing of release

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For the seeker of truth, this means that working with sīla as foundation, one can attain to
‘sacca- dassana’ and finally witness the release of the mind from all defilements, thus exiting
the continuous cycles of re-birth and suffering.

In the Abhisandanasuttaṃ (AN 8.39), we find the beautiful results of receiving what we
bestow on fellow sentient beings within the words “sattānaṃ abhayaṃ datvā averaṃ datvā
abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.”

Paraphrasing & Interpretation: The disciple who is ‘sīle patiṭṭhāya’ i.e. established in
‘virtuous conduct’ and practices the ‘pañca- sīla’, gives ‘freedom from danger, freedom from
animosity and freedom from oppression’ to all beings. In doing so, he himself becomes a
receiver in the share of the limitless ‘freedom from danger, freedom from animosity, and
freedom from oppression’.

In the Sāmaññaphalasuttaṃ (DN 2), the Perfectly Enlightened One gives this simile-

“seyyathāpi mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ

samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno
na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.”

Meaning:

Just like a regal consecrated warrior king who has slayed and humiliated his enemies, sees no
danger from his foes; in a similar fashion, the monk thus established in ‘virtuous conduct’
perceives no fear because of his restraint through morality.

“ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.”

Meaning: Endowed with this noble aggregate of ‘morality’, he inwardly experiences the
pleasure of being blameless.

Conclusion of method 5

Table 2.9: Overview of methodology of ‘Parivajjanā’

Pariyāya Parivajjanā Avoiding akusala kamma of speech, body

and mind
Saṃvara Type Sīla - saṃvara Warding off ‘akusala kamma’ through a
wholesome and alert mind-state

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 established in moral conscience and moral
prudence

Pahāna Type Tadaṅga -pahāna Substitution of micchā- vāda and miccha

kammantā with kusala cetanā, hiri and
ottappa

Arising of Maggaṅga Sīla components of: Right speech is part of Vinaya i.e. monastic

Sammā vācā discipline, and implies virtuous conduct in

Sammā kammantā not only in words, but also thought as well

as volition. This is bolstered with Right
Sammā ājīvo.
resolve where moral conscience and moral
Sammā saṅkappo due to
prudence do not allow doing of any
presence of hiri and
akusala kamma.
ottappa.

This 5th fifth method of abandoning the flows of mental fermentations uses the mind- tool of
‘Sīla - saṃvara’ i.e. the restrain of ‘virtuous conduct’ or restraint of ‘morality’. “ĀSAVĀ
PARIVAJJANĀ PAHĀTABBĀ”- the Perfectly Enlightened One exhorts the bhikkhū to give
up the āsavā by ‘AVOIDANCE’. Here, the term ‘pahātabbā’ may additionally be interpreted
as a ‘WARDING OFF’ of unwholesome volition and deeds which lead to the defilement of
virtue and to the pollution of the mind. Firmly established in the code as laid out by the
Vinaya rules, only a bhikkhu who is already well- established in morality is able to make use
of this ‘aid of virtue’.

2.10: ‘ĀSAVĀ VINODANĀ PAHĀTABBĀ’- CASTING OUT ĀSAVĀ THROUGH

‘CONSTANT VIGILANCE’

(Flows of mental fermentations that must be abandoned by ‘REJECTION’)

The three ‘akusala vitakka’ i.e. unwholesome or immoral thought- streams

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The Buddha says in the Sabbāsavasuttaṃ that there are three kinds of unwholesome thoughts,
on whose arising a vigilant monk “nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ
gameti” i.e. does not submit to them, renounces them, drives them out and sets into motion
their utter cessation. They are: the unwholesome thought- streams associated with kāma i.e.
lust, byāpāda i.e. ill-will and vihiṃsā i.e. cruelty (a special aspect of violence). The
Mahācattārı̄ sakasuttaṃ (MN 117) describes them as part of micchāsaṅkappo i.e. ‘wrong
resolve/ intent’:

“katamo ca, bhikkhave, micchā saṅkappo? Kāma saṅkappo, byāpāda saṅkappo, vihiṃsā
saṅkappo — ayaṃ, bhikkhave, micchā saṅkappo.”

Meaning: “And what, bhikkhus, is wrong intent? The intent of lust, the intent of malice and
the intent of cruelty: this is wrong resolve/intent’.

Within the Dvedhāvitakkasuttaṃ (MN 19), the Perfectly Enlightened One describes a time
before the supreme enlightenment, when he was still imbued with ‘kāmavitakko ca
byāpādavitakko ca vihiṃsāvitakko ca’. He knew clearly then that they were
“attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi
saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko” i.e. ‘harmful for self,
harmful for another, also harmful for both.’ They obstruct the development of ‘insight-
wisdom’, are grounds of distress and not conducive to attainment of Nibbāna.

Continuing in a similar strain in the Vitakkasaṇṭhānasuttaṃ (MN 20), he says one should
know these thoughts as “itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā
dukkhavipākā” i.e. ‘these thoughts of mine are unskillful, these thoughts of mine are
censurable (blameworthy), these thoughts of mine result in suffering’. Even as one scrutinizes
the drawbacks of these thoughts, a wise person should pay no mind to the thoughts
themselves. When these evil streams are abandoned thus, they subside. With their removal,
one can now steady the mind within, settle it, unify it, and concentrate it i.e. “ajjhattameva
cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati”.

Why should one completely reject the 3 akusala vitakka?

Further on in the Vitakkasaṇṭhānasuttaṃ (MN 20), the Perfectly Enlightened One describes
how one should regard already arisen thoughts of lust and ill- will and cruelty, towards
another. They are corrosions of the mind, causing vexation and great harm. Therefore they
should be beaten down with constant effort. This powerful instruction conveys the urgency
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and severity of vīriya that must be used to cast- out these debilitating mind- states.
VINODANĀ conveys a sense of ‘casting out’ or ‘driving out’. This is the only method within
the Sabbāsavasuttaṃ where one is instructed that the extremely damaging mind-states arising
out of avijjā and vipallāsa are to be removed outright, given no foot-hold to stand on. One
gets rid of them, makes an end to them every time they arise. This is because if not shut down
immediately, such thoughts make the mind sick and leave it incapacitated, and if not checked,
debilitate us over long periods of time. Their mere sign pollutes the entire environment of the
mind. The Buddha says these three thought- streams are not to be tolerated.

When an individual is assailed by unwholesome thinking and when he indulges it by

repeatedly invoking and strengthening those thought- streams, the āsavā related to avijjā and
vipallāsa get charged. We are unable to work with the knowing of tilakkhaṇa in the present.
Moreover, the truth is further perverted by the extreme emotions and associations arising from
the past and future. This is a ‘sick’ mind, unable to realise transience in what it presumes to be
a ‘self’ and willing to harm another in its own ignorance. When one works with this micchā
saṅkappo i.e. detrimental intent of objectification and harm towards fellow sentient beings,
one is working with a ‘rotted and dangerous’ mind. These unwholesome mind- states are
mighty obstacles, blocking the mind’s release into the truth. The akusala kamma that is driven
by them is a thrust forward into the creation of more suffering and unmitigated agony.

Use of vīriya i.e. constant and energetic vigilance

The Noble Teacher tells the bhikkhū that they cannot rest till these thoughts of excitement,
aversion and delusion have been cast out and abandoned completely each time they arise.
Vīriya i.e. effort here is driven by sati i.e. mindfulness and saṅkappo i.e. resolve. The control
of flows of mental defilements is through use of the mind- tool of ‘VĪRIYA saṃvara’ i.e.
restraint by effort. We are even given a sequence of how this should be done in the
Vitakkasaṇṭhānasuttaṃ (MN 20):

1. “tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ” : When one becomes aware of
signs of the excitement, hatred or delusion, switch and attend to another theme that is
wholesome and of great benefit. Just liked an expert carpenter who would use a small
peg to knock out the larger one from a beam of wood.
2. “tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo”: Investigate the danger inherent in the
thoughts so that they can be dropped without any further ado. Like the repulsion

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 developed by a young person who is horrified and disgusted to see an animal carcass
used as adornment around the neck.
3. “tesaṃ vitakkānaṃ asatiamanasikāro āpajjitabbo”: Upon further investigation, like
one would close one’s eyes to avoid further contact with any unpleasant forms. So as
to not partake of the unwholesome sight.
4. “tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ”: If the thought is
not abandoned with due investigation, then one should relax and extricate one’s mind
from that saṅkhāra. Like a man who walking along a path, gives up grosser postures
that trouble him and takes up the more refined ones. Like walking slowly and
deliberately instead of making haste; or standing instead of moving; or sitting instead
of standing etc.
5. bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ
abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ: Finally, if the thought
has still not been removed then the monk must- with his teeth clenched and his tongue
pressed against the roof of his mouth —beat down, crush and scorch out his mind with
his awareness. Just like a large man would seize a weaker man by the head or the
throat or the shoulders, and constrain and crush him.
Here too, the Noble Teacher invokes extreme effort and vigilance through actual action that
needs to be taken. He explains how one might drive out these 3 akusala vitakka with the
corresponding metaphors.

Casting out ‘akusala vitakka’ with ‘vīriya- saṃvara’

Gāthā 326 from the Dhammapada Pāḷi, tells us how a wise man should aspire to control his
wayward mind:

“idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ.

tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho.”

Meaning: ‘Formerly this mind wandered about as it liked, where it wished and according to
its pleasure; but now I shall thoroughly master it with wisdom, just as a mahout controls an
elephant in rut with his ‘ankus’.

Like a skilled mahout would master an uncontrolled mighty elephant with unflagging energy
and the use of his goad, so should a bhikkhu intent on attaining to the final goal of Nibbāna,

76
wield the tool of ‘vīriya- saṃvara’ to tame his unruly mind. In the Mahācattārı̄ sakasuttaṃ
(MN 117), the Buddha says that one has to develop sammā vāyāmo i.e. the “Right effort”
towards abandoning ‘micchā saṅkappo’ i.e. wrong resolve/ intent, and enter upon sammā
saṅkappo i.e. “Right resolve/ intent. This is to be done with sammā sati i.e. “Right
mindfulness” because it is only this sati which will remember to keep abandoning the akusala
vitakka and to keep coming back to sammā saṅkappaṃ.

However the precursor to all the above 3 maggaṅga is sammā diṭṭhi i.e. “Right view”. Till the
time the mind does not know right from wrong, it will not know when to use vīriya as a
restrain. The Buddha says, “itiyime tayo dhammā sammā saṅkappaṃ anuparidhāvanti
anuparivattanti, seyyathidaṃ — sammā diṭṭhi, sammā vāyāmo, sammā sati” meaning these
three states that is ‘right view, right effort, and right mindfulness’ run in circles around ‘right
resolve/ intent’.28

The aspect of sammā saṅkappaṃ is closely related to the development of ‘nekhamma’ i.e.
renunciation in the worldly realm and with the development of satta bojjhaṅga in the
lokuttara realm. When one explores this deep synthesis, we understand why the Perfectly
Enlightened One talks about so much vigilance and effort towards rejecting micchā saṅkappo
i.e. the 3 akusala vitakka, to a bhikkhu who wants to attain Nibbāna.

What is sammā vāyāmo?

The entire thrust of “Right effort” is a steady, vigilant and concerted application of the mind
to reflect upon the truth of all phenomena. Towards this, all kinds of polluting unwholesome
mind- states are to be kept at bay. Āsavā that corrupt and rust the mind, leading to the
objectification and harm of another; are to be rejected outright, abandoned completely. In the
Maggavibhaṅgasuttaṃ (SN 45.8), the Noble Teacher elaborates on what consists of “Right
effort”. He says that a bhikkhu ‘chandaṃ janeti’ (generates desire), ‘vāyamati’ (strives)
‘vīriyaṃ ārabhati’ (activates effort), and ‘cittaṃ paggaṇhāti padahati’ (upholds and extends
his mind). This is towards:

i. anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya

The non- arising of evil, unwholesome mental qualities that have not yet arisen. Also known
as ‘saṃvara-padhāna’
ii. uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

28
Refer the Mahācattārı̄ sakasuttaṃ (MN 117)
77
The removing of evil, unwholesome mental qualities that have already arisen. Also known as
‘pahāna-padhāna’
iii. anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya
The arising of wholesome qualities that have not yet arisen. Also known as ‘bhāvanā-
padhāna’
iv. uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā
The steadying of non-confusion, becoming exceedingly abundant, culminating in full
development of wholesome qualities that have arisen. Also known as ‘anurakkhaṇa-padhāna’

Using ‘vīriya- saṃvara’ to attain the ultimate goal

We saw that vīriya i.e. vigilant effort is incomplete without a straightening of diṭṭhi and the
establishment of sati i.e. mindfulness towards the ultimate resolve of attaining Nibbāna. With
this correction of saṅkappo i.e. intent, there is simply no room for even a trace of those āsavā
which feed on lust, malice and cruelty. With the authority and dominance of ‘vigilant effort’,
one not only CASTS- OUT the pāpakānaṃ akusalānaṃ dhammānaṃ consisting of the 3
unwholesome thought- streams, but the mind can be led right into deliverance. In that sense,
vīriya- saṃvara is not simply a tool for ‘blocking’ the flow of defilements. It is a pro- active,
vibrant instrument that culminates in the arising of sammā diṭṭhi.

Conclusion of method 6

Table 2.10: Overview of methodology of ‘Vinodanā’

Pariyāya Vinodanā Driving- out of 3 kinds of unwholesome

thought that lead away from Nibbāna
Saṃvara Type Vīriya- saṃvara Actively rejecting thoughts that bring
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 vexation and harm by using substitution or
ignoring or avoiding, with determination

Pahāna Type Vikkhambhana -pahāna ‘Sammā- vāyāmo’ removes supporting

dhammā for ‘micchā- saṅkappo’
Arising of Maggaṅga Sammā sati+ Sammā ‘Right Mindfulness’ includes awareness of
vāyāmo leading to presence or absence of mental hindrances.
One knows the arising of an unrisen evil
sammā saṅkappo+ Sammā
thought, and let’s go of the arisen
diṭṭhi
hindrance that obstructs discernment of
truth and causes vexation, with alertness
and determination. This is an aspect of
‘Right Resolve’.

This 6th method of abandoning the flows of mental fermentations uses the extremely potent
tool of ‘vīriya- saṃvara’ i.e. the restrain of ‘vigilant effort’. One truly able to wield this
instrument can break- through right into the moment of deliverance. “ĀSAVĀ VINODANĀ
PAHĀTABBĀ” refers to removing the flows of mental defilements by REJECTING them
outright. Here, the term ‘pahātabbā’ can be extended to mean ‘DRIVING OUT’ those
akusala vitakka which should be rejected in all manners of their arising. The exertion and
extension of this wholesome effort is what takes the seeker to the final attainment.

2.11: ‘ĀSAVĀ BHĀVANĀ PAHĀTABBĀ’- SURRENDERING OF OWNERSHIP BY

DEVELOPING ‘SATTA BOJJHAṄGA’:

(Flows of mental fermentations that must be abandoned by ‘CULTIVATING’)

Āsavā are resilient. Deprived of their vitality and fuel, they continue to lurk in the mind as
abhinivesā and anusayā i.e. inclinations and tendencies. Stripped from the burning power of a
full- fledged inferno, the smouldering embers are potent enough to start another all-
consuming, all- engulfing blaze any time they come in contact with the slightest of kindling.
Thus the instruction of the Perfectly Enlightened One is the complete and ENTIRE
ABANDONING of the flows. There can be no residue left behind.

The final ‘knowing of truth’ is an ascending training path, achieved through vigilant practice
and gradual progress. It has to be developed and made much of. The cultivation of the ‘satta-
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bojjhaṅga’ i.e. seven factors of enlightenment is the second of the 2 tools within the 7 that can
truly uproot and eradicate the āsavā once and for all. With their BHĀVANĀ i.e. cultivation
peaking into full development, they crest into the supreme, ultimate, transcendental
experience of Nibbāna. With SACCA DASSANA, no āsavā, no saṅkhārā, no taints survive.
All flows of mental fermentations ARE SURRENDERED, given up entirely, with no
possibility of ever returning. This is the culmination of all ‘knowing’.

In the Bhārasuttaṃ (SN 22.22), the Buddha talks about “bhārahārañca bhārādānañca
bhāranikkhepanañca” i.e. the ‘carrier of the burden, the taking up of the burden, and the
casting off of the burden’. We have been carrying the burden of the pañcupādānakkhandha
over countless existences. We protect them, nurture them and satiate their every desire. This is
akin to ‘taking up the burden’ because of the continuous craving we generate towards our own
suffering. Now, as a follower of the Buddha and Dhamma, how does a bhikkhu finally put this
burden down?

Vipassanā ñāṇa i.e. Stages of Insight Knowledge

A most important constituent and the preliminary step for the practice of perfecting bojjhaṅga
i.e. factor of enlightenment, is paying wise attention to all the arising and ebbing dhammā.
With the development and sharpening of yoniso manasikāraṃ, a bhikkhu begins to arrive at
the inevitable truth that nothing within what he calls ‘his’ body or ‘his’ mind are actually
steady or lasting to begin with. What one perceives as the foundation of existence and
ambition, is actually an inter-dependent play of conditionally arising and ceasing phenomena.
All that we are, is simply a result of ignorance of the truth and grasping at its perverted
version. This knowing leads a seeker into ‘letting go’ of any suffering or pain that is being
experienced. His existence is moving away from how the ignorant ‘putthujana’ i.e. world-
ling perceives the world around him.

As a seeker goes deeper into Vipassanā i.e. seeing with developing insight, he experiences
that all mental and corporeal activity are undergoing instant dissolution (bhaṅga).Like froth
boiling over in a pot of rice, the mental and physical formations are in a state of constant
disintegration. This creates another aspect of dukkha, arising from terror of the actual
witnessing of anicca within nāmarūpa. The seeker fails to find any safe- guard or refuge in
this steady breaking-up which is akin to the continuous disappearance of water bubbles. This
stage of experience is called ‘bhaya ñāṇa’.

One contemplates further upon the fault brought on by saṅkhārā, mental determinations
which cause us to react a certain way. There is a clear realization of the ‘danger and
80
disadvantage’ involved in any ownership of this nāma and rūpa which are rising and falling
away multiple times within a single snap of the fingers. Now a seeker understands that this
dissolution he is witnessing is the truth of all phenomena within the frame- work of all time
periods, whether it be past, present or future.

Experiencing this dukkha and ādīnava i.e. danger leads to disdain towards all the 5 grasping
aggregates of mind- and- matter. The subtle mind enters nibbidā ñāña, the knowing of
disenchantment (especially towards nāmarūpa). There is now weariness when faced with
craving and desire. Now, the practice of existing within and the understanding of phenomena
are ‘vivekanissitaṃ virāganissitaṃ’ i.e. founded in detachment and fading away of passions
and fevers arising from desire. This is still the lokiya aspect of these 2 terms.

Having witnessed anicca i.e. transience in all that one thought was grounded, knowing it to be
the cause of ‘dukkha’ i.e. all stress and suffering, the seeker develops ‘dhammacchando’ an
intense desire to understand and reach the end of this suffering. This is desire that arises from
knowing and intelligence, and is also called ‘kusalacchanda’. It has the function of searching
for Nibbāna. It manifests here as a need for Nibbāna. It is akin to the stretching forth of the
mind's hand towards Nibbāna itself.

With increasing insight, there is a complete fading away of anxiety or delight arising from
various levels of concentration; fear and exultation are abandoned. With the mind thus
established in equanimity (saṅkhārupekkhā), and non- dispersed (having single- point focus
without effort), there arises a special kind of witnessing. It ‘rises above’ the continuous stream
of mind- matter grasping and ‘experientially sees’ (paṭivedhana) the un- ‘formed’, un-
‘prepared’, un- ‘created’; the asaṅkhata which is beyond all becoming and conditionality.29

What is bhāranikkhepanaṃ i.e. putting down the burden?

The BHĀVANĀ i.e. developing of the satta bojjhaṅga i.e. seven factors of enlightenment
zeniths at the experience of becoming an Arahata, of becoming khiṇāsavā i.e. one who has
exhausted all āsavā. Let us examine how the satta bojjhaṅga lead a seeker to the attainment
of the ultimate aim.

The list of the seven factors of enlightenment includes ‘sati i.e. mindfulness, dhamma- vicaya
i.e. investigation of truth, vīriya i.e. vigilant effort, pīti i.e. mental rapture, passaddhi i.e.
29
16 stages of ‘Vipassanā ñāṇa’ i.e. Insight Knowledge as explained by Mahāsi Sayādaw Mahāthera U
Sobhana.
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tranquility, samādhi i.e. one- pointed focus and upekkhā i.e. equaminity’. If we examine the
factors, we find that with the exception of ‘dhamma vicaya’,30 they are all constituents of
sammā samādhi i.e. ‘Right concentration’. With the mind un-scattered and unperturbed, in the
presence of well- being and mental comfort, one can witness the truth of tilakkhaṇa for a
sustained period of time.

With this development of perfection, the āsavā simply fade away as there is no element in the
mind that gives them any nissitaṃ i.e. support for hanging on. This is the seclusion from all
substrates of ownership i.e. the 2nd and supramundane aspect of ‘viveka- nissitaṃ’. When even
the subtlest and finest fetters of ‘māna’ self- conceit and ‘avijjā’ ignorance have been rejected
by the mind in this way, one begins to arrive at sabbāsavā ‘pahāna’ i.e. the abandoning of all
flows of mental defilements.

Developing ‘satta bojjhaṅga’ i.e. the seven factors of enlightenment

We have seen through the study of previous pariyāya how some of the seven factors of
enlightenment are the antipodes of āsavā i.e. diametrically opposed to the akusala mind-
states that feed the flow of fermentations and defilements. We will now see how these factors
in tandem with remaining sambojjhaṅgā, uproot the āsavā to a level that they are simply
relinquished by the mind. The sambojjhaṅgā not only contribute towards the attainment of
enlightenment but are concomitants to it i.e. all the seven are present in the moment of
witnessing of the truth.

SATI

One of the most comprehensive discourses in the canon, the Ānāpānassatisuttaṃ (MN 118)
shows the co- dependence of the other six factors of enlightenment upon the establishment of
‘satisambojjhaṅgaṃ’. In the establishing stages of sati as a factor of enlightenment, there is
no process within the pañcupādānakkhandhā in which alert attendance of the mind and
‘yoniso manasikāraṃ’ i.e. correct attention by the mind, is absent. There is consequently no
room for any increase or new flow of āsavā related to the six sense spheres. Here, the factor
of sati or mindfulness, is ‘apilāpana’ i.e. non- wobbling, it is ‘asammosarasa’ i.e. its function
30
The ‘awakening’ factor of dhamma-vicaya is synonymous to the arising of insight- wisdom. Thus it is a part of
paññā, unlike the other 6.
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is an absence of confusion. It guards the object of attention with a steady perception, and is
firmly established in the 4 foundations.31 With the arising of ‘sammā sati’ i.e. Right
mindfulness that is with continuous awareness, the seeker can correctly witness all
conditioned dhammā as ‘anicca, dukkha, anatta’ over a prolonged period of time.

DHAMMA VICAYA

Established in sati, a seeker examines and analyses the dhammā that are in a state of
‘udayabbaya’. This is not possible without ‘yoniso manasikāraṃ’, the attending of the mind
wisely. The term ‘vicaya’ is derived from the verb ‘vicinati’ which includes the meanings
‘investigates’ and ‘discriminates’. When dhammā are investigated and broken down, then
subtler understanding and penetrative knowing are produced. Discernment as well as
comprehension are both attributes of ‘dhammavicayasambojjhaṅgaṃ’ i.e. the enlightenment
factor of ‘investigation of truth’. All mental and physical states that arise, whether kusala or
akusala, pleasurable or painful, are seen as they really are. The ardent meditator can now
discern distinctly the udaya-initial arising, tithi- middle steadying and baya- final cessation, of
any object noticed by the mind. He can now also discern that only with the cessation of one
process does a resultant arise. With the deepening practice of this factor of enlightenment, the
comprehension of ‘anicca’ begins to move towards ‘dukkha and anatta’.

In this way, unlike the other 6 bojjhaṅga, the ‘awakening’ factor of dhamma-vicaya is directly
akin to the arising of paññā i.e. insight wisdom. The ‘knowing’ of the tilakkhaṇa leading to a
concomitant witnessing of the ‘4 ariya sacca’ - without resorting in that very moment to
reflection and reasoning - is the perfection of this factor of enlightenment. Its function is
‘visaya- obhāsana’ i.e. it is akin to the light that illuminates the true nature of the object.
Within the ‘ariya aṭṭhaṅgiko maggo’, sammā diṭṭhi i.e. ‘Right view’ is its crowning glory, the
epitome of the cultivation and perfection of dhamma- vicaya. It is with the arising of this
‘Right view’ that the other 7 maggaṅga arise in tandem.32

VĪRIYA

Vīriya stands in direct opposition to the nīvaraṇa of ‘thīna-middha’ i.e. the twin hindrances of
mental sloth and physical torpor. It is strengthened co-dependent with ‘dhamma- vicaya’.

31
From the Abhidhammattha Saṅgaha (Chapter 2- Compendium of Mental Factors)

32
For further reading, please refer to “A Philosophical Approach to the Seven Factors of Enlightenment in
Bojjhaṅga Sutta”. A paper by Bhikkhu Ashin.

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Armed with increasing insight and confidence (saddhā) that there is no phenomena that
cannot be investigated, a seeker’s mind is pushed forward into wholesome exertion. With this
aid of extension and ‘yoniso manasikāraṃ’, diligent effort ensures by repetition and
cultivation (āsevati ca bhāveti ca) that none of the arising kusalā dhammā especially the satta
bojjhaṅga fade away.

“Sahajātānaṃ upaṭṭhambanarasaṃ vīriyaṃ” i.e. Vīriya33 has the function of supporting its
associate states. Endurance and exertion are both attributes of vīriya. This translates as an
‘urging, forcing and encouraging’. There is ‘no stepping back, not shrinking and not
flagging’. This is what forms the crux and drive of the 4 padhāna as discussed earlier. In its
perfected state, this vīriya is not too loose nor overly stretched; it is a vigilant, vigorous and
an even energy. As a path- factor, vīriya is equivalent of sammā vāyāmo leading to the arising
of sammā saṅkappo, which is a part of paññā. We can see here how the perfection of
vīriyasambojjhaṅgaṃ is directly linked to the arising of wisdom.

PĪTI

Pīti is translated as ‘mental rapture’. It is the happiness arising from attaining to wholesome
mind- states. ‘Nirāmisa pīti’ is the desire-less joy associated with the meditative mind- states
of the first two rūpa- jhāna. In the Kimatthiyasuttaṃ (AN 10.1) mentioned earlier which
speaks of the 10 co-dependently arisen kusalā dhammā, the sequence of ‘pāmojja- pīti-
passaddhī,- sukha- samādhi’ is indicative of a gradual stilling of the mind. Here, the
meditator gains joy (pāmojja) that arises due to a remorseless mind- state. This leads to the
arising of the state of pīti which is mental rapture or happiness. This in turn, leads to the
arising of passaddhī, which is translated as serenity at the mental and bodily level. The state
of sukhaṃ, bliss or physical pleasure arises conditionally dependent on passaddhī. This is in
turn, the causal factor for the establishing of samādhi or unification of cognizance.

Pīti is a sense of the emotional well- being. It pervades the meditator’s mind and body and
refreshes both. All unpleasantness of the body including pains, aches, numbness, stiffness etc.
disappears. All mental hindrances also subside. This is what culminates into concentration of
the mind, leading it into higher states of spiritual attainments.

PASSADDHĪ

33
Vīriya is a critical component in each of the following sets within the 37 bodhipakkhiyā dhammā i.e. qualities
conducive to enlightenment- cattāro sammappadhānā, cattāro iddhipādā, pañca indriya, pañca bala, satta
bojjhaṅga and aṭṭha maggaṅga.

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As detailed above, passaddhī which is translated as ‘tranquility’ or ‘serenity’ arises dependent
upon pīti and is thus closely linked to pīti. There is a distinction in bodily tranquility (kāya-
passaddhī) and mental serenity (citta- passaddhī). We find the detailing in the
Dhammasaṅgaṇī Pāḷi of the Abhidhamma Piṭaka. Kāya- passaddhī is explained as the
calming of the aggregates of vedanā, saññā and saṇkhārā. Citta- passaddhī on the other hand
refers to a stilling of viññāṇakkhandha. In either case, disturbances and agitation are now
crushed and the heat caused by their friction is cooled off. The manifestation of passaddhī is
kāyacittānaṃ- aparipphadana-bhūtasītibhāva- paccupaṭṭhāna" i.e. the ‘non- agitation and
calming of the body and mind’. It is in direct opposition to the twin akusala mind- states of
‘uddhacca- kukkucca’ i.e. restlessness and anxiety or remorse.

The pair of kāya and citta passaddhī form an association with other pairs of sobhana cetasikā
i.e. beautiful mental factors of lahutā (lightness), mudutā (pliancy), kammaññatā (readiness),
pāguññatā (expertise) and ujukatā ( straightening) of both the body and mind, to lead the
meditator into a state of single, one- pointed focus of the mind. Thus the factors of pīti and
passaddhī are important constituents of sacca dassana; without them a meditator may get
agitated, confused and perturbed.

SAMĀDHI

Samādhi is often translated as the 'unification of mind'. It is better understood as ‘citta-

ekaggatā’, a single- pointed focus or a one-pointedness of the mind. It is the second aspect of
the ariya magga, sīla being the first and paññā being the last. It focuses and refines attention
of the mind, away from the 3 akusala roots of ‘lobha, dosa and moha’. Thus there arises a
mental stillness due to the ‘progressive renunciation’ of the body, feelings, mind and finally
even the mental factors.

In its developed aspects, samādhi incorporates the overcoming of the pañca nīvaraṇa in a
state known as ‘upacara-samādhi’ i.e. stage of ‘access concentration’, where the mind is able
to stay with the ārammaṇa comfortably, without strain and without having to bring the mind
back to it over and over again. The four levels of stabilization in the 4 rūpa- jhāna i.e.
‘appana- samādhi’ represent a gradual disengagement from sensual gratification, the calming

85
of initial thought application (vitakka) , the coarser attention (vicāra) and the coarser aspects
of joy (upakkilesa); as well as abiding in single- mindedness (ekagattā) and constant
awareness (sati), culminating into the development of upekkhā i.e. equanimity.

The arising of the first two factors of 3 tevijjā34 or the first five of the 6 chalabhiññā35 i.e.
direct, higher knowledges (excluding āsavakkhaya- ñāṇa which is an aspect of paññā) are a
result of penultimate levels of samādhi. At its perfection, sammā samādhi is the abiding in
equanimity and with single- pointed focus as the mind witnesses the tilakkhaṇa inherent in all
phenomena with complete awareness. It is an aspect of ‘yuganaddha’ i.e. the highest level of
samatha coupled with the perfection of ‘vipassanā ñāṇa’ viz. penetrative wisdom. It arises in
tandem with sammā diṭṭhi and the remaining 6 maggaṅga.

UPEKKHĀ

Tatramajjhatā i.e. that which is in the middle (also neutrality of the mind), is the mental
factor synonymous with upekkhā. It refers to an attitude of balance, detachment and
impartiality, an attitude free from discrimination. Upekkhā is the sublime quality of
equanimity associated with the 4th jhāna. At this stage, a meditator’s mind is primed for
insight that can discern mental and physical phenomena. Practicing vipassanā at this point,
one may be able to witness many breaks between the arising of dhammā (physical) and the
mind observing them (mental). As this insight matures, there is simply a noting of the
phenomena instead of the frantic activity of observation that is a part of the initial stages. The
mind now becomes completely non- reactive – it shows neither a liking for the pleasant
dhammā nor a disliking of unpleasant dhammā. This equanimity or equipoise that arises out
of the correct balancing of the sensing and its concomitant resultants, is
‘upekkhāsambojjhaṅgaṃ’, the enlightenment constituent of ‘equanimity’.

At the peak of its cultivation, this equanimity enables the developing insight- wisdom to
differentiate not only the arising and cessation of saṅkhārā (mental formations) but also the
arising and cessation of the mind that witnesses the udayabbaya of saṅkhārā. This is the stage
of saṅkhārupekkhā ñāṇa, the knowledge of equanimity toward all formations. Here the mind
seems to be effortlessly established in awareness of these dhammā.

34
‘Tevijjā’ is the 3- fold knowing of pubbe-nivāsānussati (memory of former lives), dibba-cakkhu (knowing the
evolution of lives of other beings) and āsavakkhaya- ñāṇa (extinction of all flows of mental defilements).

35
‘Chalabhiññā’is the 6 higher knowledges of iddhi (super- normal powers), dibba- sota (purified hearing),
cetopariyañāṇa (knowing the thoughts of others), pubbe-nivāsānussati (memory of former lives), dibba-cakkhu
(knowing the evolution of lives of other beings) and āsavakkhaya- ñāṇa (extinction of all flows of mental
defilements).
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Subduing nīvaraṇa with development of ‘satta bojjhanga’

In the Bojjhaṅga- Saṃyutta within the Saṃyutta Nikāya, we find a group contrast; that of the
panca nīvaraṇa i.e. 5 hindrances with the satta bojjhaṅga. In the sense of what defines their
purpose itself, nīvaraṇa are ‘obstructions that cover the mind’ whereas the bojjhaṅga are
those mind- states that ‘lead to the realization of sacca’. The pañca nīvaraṇa include
kāmacchanda, byāpāda, thīna- middha, uddhacca-kukkucca and vicikicchā i.e. lack of
confidence or doubt in the Dhamma. Within meditation, they are specifically identified as
hindrances to the mind- states of jhāna. They overwhelm the mind and weaken insight
because of the floods of defilements they feed upon. In the Aggisuttaṃ (SN 46.53), the
Perfectly Enlightened One shows us how the cultivation of the satta bojjhaṅga is to be used
for the removal of these impediments to spiritual progress.

“yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye
dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo
pītisambojjhaṅgassa bhāvanāya.”

Paraphrasing: When the mind is overcome by sloth and torpor, is slow and sluggish; then it is
the wrong time to cultivate the factors of passaddhī, samādhi and upekkhā. It is akin to
heaping wet grass, wet cow-dung and wet sticks on a small fire, the fire will not blaze. Then a
meditator should cultivate the factors of dhamma- vicaya, vīriya and pīti to arouse the mind.

A mind working out of delusion and blindness is prone to vicikicchā i.e. doubt. The only
antidote to this is dhamma- vicaya i.e. discernment and investigation of the truth. Physical
sluggishness (thīna) and mental indolence (middha) can be overcome by vīriya. Dejection
arising out of kukkucca i.e. regret is easily destroyed by developing pīti.

“yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye
passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo
upekkhāsambojjhaṅgassa bhāvanāya.”

Paraphrasing: Here the Noble Teacher points out that an agitated mind with udhacca-
kukkucca is not easy to calm using the factors of dhamma- vicaya, vīriya and pīti. An excited
mind is a result of over-exertion and an unbalanced, overtly intellectual approach to
meditation. Using the above factors is akin to heaping dry fuel on an already blazing fire.
What is needed here is controlling of fire by heaping dust and wet grass upon it and exposing
it to rain.
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Hence a meditator is advised to cultivate the factors of passaddhī, samādhi and upekkhā to
calm the excited and over- energetic mind. Then passaddhī removes agitation, samādhi
controls distraction and upekkhā resolves the instability caused by agitation and distraction.

We can see here that all six bojjhaṅga (except sati) fall into two categories: 3 which are
activating and 3 of which are stabilizing. The activating factors make the mind wakeful and
alert. The stabilizing factors help in resting and stilling the mind. An alert meditator can use
these aspects to remove the hindrances and also strike a balance between the bojjhaṅga
themselves. The seventh enlightenment factor of ‘sati’ is the balancing force, the mental
ballast that breaks the circuit of over-loaded mind states. Mindfulness plays the role of an
equalizer; its presence during over- sluggish or hyper- active periods of mind activity can pull
a meditator out of the spiral into unwholesome activity, and put him back on the right course.

Developing four modes to realizing ariya sacca

The method of ‘Bhāvanā’ also mentions the following 4 very important pointers with respect
to each sambojjhaṅgaṃ, that each one is:

“vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ”

Translation: founded in detachment, leaning upon the fading away of passions, based upon
cessation, maturing into surrender.
‘Nissitaṃ’ variously means ‘dependent on’, ‘supported by’ and ‘relying on’. We have seen
that the method of BHĀVANĀ refers to the attainment to the highest truth. Let us see if we can
co-relate the above terms to what the Buddha teaches are the 4 ariya sacca in his first sermon,
the Dhammacakkapavvattana suttaṃ (SN 56.11).36

Viveka: Meaning detachment or seclusion. The first noble truth is ‘dukkhaṃ ariyasaccaṃ’.
With the development of the satta bojjhaṅga founded in detachment, one detaches and
isolates from ownership of all substrates that constitute ‘dukkha’. This is known as ‘upadhi
viveka’.

Viveka also has associations with the calming of the pañca nīvaraṇa, where a meditator
detaches from (bodily) sensual desire and (mental) unwholesome mind- states.

36
Also refer Rupert Gethin’s “The Buddhist Path to Awakening”.
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Virāga: Meaning ‘fading away of lust’. The second noble truth is ‘dukkhasamudayaṃ
ariyasaccaṃ’. With the development of satta bojjhaṅga leaning on the fading away of the
passions, one achieves ‘desire-less’- ness i.e. end of all taṇhā that is cause for arising of
dukkha.

Nirodha: Meaning ‘free from confinement’. The third noble truth is ‘dukkhanirodhaṃ
ariyasaccaṃ’. With the development of satta bojjhaṅga based upon the non- arising of taṇhā,
one arrives at the cessation of all suffering through non- binding into it.

Vossaggapariṇāmiṃ: Meaning ‘resulting in letting go’. The maturation of liberation

culminates with having witnessed the fourth noble truth of ‘dukkhanirodhagāminī paṭipadā
ariyasaccaṃ’. The path ripens with ‘letting go’ into a state of release. It is the final stage of
pakkhandana i.e. entering into Nibbāna.

Conclusion of method 7

Table 2.11: Overview of methodology of ‘Bhāvanā’

Pariyāya Bhāvanā Cultivating satta bojjhaṅga

Saṃvara Type -

Pahāna Type Paṭippassaddhi-pahāna Nissaraṇa-pahāna

All- round cooling Complete escape and abandoning of
suffering
Arising of Maggaṅga NIBBĀNA

In the process of BHĀVANĀ i.e. cultivation and perfection of the satta bojjhaṅga to reject and
abandon all āsavā, one can see how the dhammā that are āhārā i.e. food and support for the
arising of the enlightenment factors are an antithesis to those that strengthen the 3 āsavā of
kāma, bhava and avijjā. For e.g. the ‘dhamma vinaya’ that establishes one in sīla and allows a
meditator to restrain the six senses by developing of sati, is the exact opposite to the taṇhā
and upādāna that feed kamāsava. The non- reactive factor of upekkhā which is served by
‘yoniso manasikāraṃ’ is in stark contrast to the mind- state of avijjā and vipallāsa. The push
of unwholesome volition that fuels bhavāsava is the complete opposite of the wholesome

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desire that maintains vigilant effort towards ‘dukkha nirujjhati’ i.e. breaking down and
cessation of suffering.

This final 7th method of abandoning the flows of mental fermentations is actually a
culmination of the path, an ‘awakening’ from the long blindness that plagues our existence
that has been moulded and shaped by life- times of avijjā and taṇhā. With the ‘pahāna’ i.e.
abandoning and complete rejection of āsavā, one moves into the attainment of Nibbāna in that
same moment. When the satta bojjhaṅga take up the ārammaṇa of Nibbāna together, that is
the moment that defines ‘awakening’. This is the simultaneous penetration of the 4 noble
truths of suffering. The Paṭisambhidāmagga Pāḷi uses 609 terms to define what this
awakening truly encompasses. The idea that all festering, fermenting, rotting flows of mental
defilements have been cleansed in such a way that they can never again take root- never ever
again stain the mind with suffering- for one who is ‘khiṇāsavā’, this is the release and cooling
that is witnessed experientially by him.

“ĀSAVĀ BHĀVANĀ PAHĀTABBĀ”- The Noble Teacher instructs that there are flows of
mental defilements that must be abandoned completely by the developing and perfecting of
the seven factors of enlightenement. Here, one may understand the quenching of all fires of
taṇhā as simply a process of ‘SURRENDERING OF OWNERSHIP’. The term ‘pahātabbā’
here refers to the complete abandoning of āsavā that results from the surrender of all property
comprising of nāmarūpa. One moment, the ownership of āsavā is there. The next moment,
they are all relinquished, abandoned completely.

2.12 CONCLUSION OF CHAPTER 2

The varied nuances of the term “pahātabbā” with respect to the 7 pariyāya mentioned by the
Buddha within the Sabbāsavasuttaṃ, show us how one may use the recommended restraints.
The processes include:
 a dissolution of akusalā dhammā leading to insight,
 overcoming the factors of lobha and dosa by cultivating mindfulness towards the
sensing activity,
 using the knowledge of how much is enough for judiciously using the 4 requisites
towards discarding self- conceit and negligence,
 cultivating forbearance towards unpleasant events by casting off malice and violence,

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  avoiding or warding- off wrongful places and evil company so that virtuous conduct
remains at the forefront of all activity,
 totally shunning and rejecting unwholesome thoughts which take one away from
Nibbāna and finally,
 The cultivation of the seven factors of enlightenment with the ultimate aim of
surrendering and relinquishing of all ownership.

In this chapter, we have also analysed how to understand where and when the restraint should
be placed. By understanding the pahāna involved within each method, a meditator also gains
knowledge of the work needed during the arising of different mind- states. Whether one
requires to work with substitution or put in more effort towards removal of support for
unwholesome mind- states, with sati i.e. mindfulness and vīriya i.e. vigilant effort, a
meditator can steer his mind with care. A detailed understanding of what happens to the
āsava vis- a vis the nuances of the instruction that it ‘must be abandoned’ helps a meditator to
work efficiently with ever-increasing vigilance and alertness, so that there is no new arising of
āsavā or multiplication of those mental defilements already arisen.

End of CHAPTER ON ANALYSIS OF ‘ĀSAVA- PAHĀNA’ WITHIN EACH PARIYĀYA

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 CHAPTER 3

Conclusion:

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 Study of the term ‘pahātabbā’ with reference to the Sabbāsavasuttaṃ
CHAPTER 3- CONCLUSION

“jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi”

“I say, the extinction of the flows of mental fermentations is for one who knows, for one who
sees.”

- Sabbāsavasuttaṃ (MN2)

3.1 INTRODUCTION

A study of the Sabbāsavasuttaṃ is not merely a theoretical study of the tenets of the
Dhamma given to us by the Perfectly Enlightened One. It is an instruction manual that when
practiced correctly, takes one to the highest understanding and experiencing of sacca. It
begins with the premise that only ‘one who knows’ and ‘one who sees’ will truly be able to
end all āsavā, will witness Nibbāna.

3.2. WHO IS ‘ONE WHO KNOWS, ONE WHO SEES’?

The Noble Teacher instructs within the sutta that āsavā can be eradicated only by “one who
knows” and “and one who sees”. The answer to who is “one who knows, one who sees” is
detailed thus in the 2nd chapter of Puggalapaññatti Pāḷi of Abhidhamma:

Who is ‘one who knows’?

“…yā paññā, pajānanā, vicayo- pavicayo, dhammavicayo, sallakkhaṇā, upalakkhaṇā,

paccupalakkhaṇā paṇḍiccaṃ, kosallaṃ, nepuññaṃ, vebhabyā cintā, upaparikkhā, bhūrī
medhā pariṇāyikā, vipassanā, sampajaññaṃ…”

Translation:

One who is endowed with- “that which is knowledge, knowing, discrimination, investigation
of the truth, observing, remarking, and discernment, erudition, expertness, adroitness,
superior thinking, examination, reason, intellect that leads, introspection, mindfulness…”

Who is ‘one who sees’?

“…patodo paññā, paññindriyaṃ, paññābalaṃ, paññāsatthaṃ, paññāpāsādo, paññāāloko,

paññāobhāso, paññāpajjoto, paññāratanaṃ, amoho, dhammavicayo sammādiṭṭhi…”

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Translation:

He has procured- “the goad of insight, the faculty of insight, the power of insight, weapon of
insight, palace of insight, light of insight, brightness of insight, splendour of insight, jewel of
insight, no delusion, investigation into the truth, right view…”

We have seen how this ‘knowing’ and ‘seeing’ work at destroying the āsavā from the roots.
These 2 tools cut the sharpest, the ‘knowing’ decisively ripping through the veil of delusion
and the ‘seeing’ piercing and cutting through the darkness of ignorance.

What this means for a beginner is an understanding and inculcation of the qualities that
describe ‘the one who knows, the one who sees’. This means we should be able to investigate
what is before us. We should be able to discern the truth of transience of phenomena. With
great alertness and mindfulness, one must examine and introspect upon our experiences. The
faculty of insight into the truth is not far away. It may be blunt when we begin but with
repeated practice and correct cultivation, one can make it sharp and penetrative. Each step
toward correctly understanding anicca and dukkha in our life, is akin to wielding an ever-
growing power of insight.

3.3 NUANCES WITHIN THE TERM ‘PAHĀTABBĀ’ w.r.t. SABBĀSAVASUTTAṂ:

The abandoning of all the 3 kinds of āsavā arising out of kāma (sensual desire), bhava (desire
for re- becoming) and avijjā (ignorance of the truth) is a practice founded in extreme effort
and deep knowing. In this sutta, the Buddha gives a meditator 7 methods and repeatedly uses
the word ‘pahātabbā’ to indicate that which must be abandoned/ removed.

Table 3.1: Over- view of the 7 methods of “āsavā pahātabbā” i.e. abandoning of āsavā
Method Instrument of action (Mind Tool) Effect of tool on akusala dhammā
1 Dassanā Insight into tilakkhaṇa Dissipation/ Dissolution of abhinivesā and
anusayā which support self- belief and
false views. Glimpsing of sacca.
2 Saṃvarā Sati saṃvara: Restraint of cha- indriya Overcoming āsavā rooted in lobha and
dosa, leading to dilution of taṇhā
3 Paṭisevanā Ñāṇa saṃvara: Mindful/ judicious use Discarding/ Throwing Out of akusala
of parikkhārā dhammā leading to sammoha, gedha,
mada and pamāda
4 Adhivāsanā Khanti saṃvara: Endurance borne out Cutting- off abhijjhā, byāpāda and diṭṭhi.

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 of forbearance Developing mettā and upekkhā.
5 Parivajjanā Sīla saṃvara: Avoidance of akusala Warding- off arising of taṇhā, māna and
kamma through shunning diṭṭhi
unwholesome places/ beings
6 Vinodanā Vīriya saṃvara: Driving- out of 3 kinds Rejection of akusala vitakka
of unwholesome vitakka with vigilant
effort
7 Bhāvanā Cultivating of satta bojjhaṅga Surrendering of Sabbūpādhi i.e. all
ownership of all substrates of dukkha

Method 1: ĀSAVĀ DASSANĀ PAHĀTABBĀ

Method of ‘seeing’. Here the term ‘pahātabbā’ is extended to include the process of
DISSIPATION or DISSOLUTION of abhinivesā and anusayā. The use of the mind- tool of
‘Insight’ borne out of wisdom, uproots the flows of mental fermentations through a process of
dissolving or dissipating the supporting akusalā dhammā. This method culminates into
uprooting of the 3 saṃyojanā of self- identity, false adherence to rituals and doubt about the
Dhamma. It is an aspect of ‘sammā diṭṭhi’ i.e. ‘Right view’.

Method 2: ĀSAVĀ SAṂVARĀ PAHĀTABBĀ

Method of ‘restraining’. The term ‘pahātabbā’ is detailed further as the OVERCOMING of

lobha and dosa. This is done by executing the mind- tool of ‘sati saṃvara’ i.e. restraint of
mindfulness. It is used to block and overcome the fresh flows of mental defilements arising
from avarice, extreme greed and ill- will. The practice of sati is an aspect of ‘sammā
saṅkappo’, the path- factor of ‘Right resolve’.

Method 3: ĀSAVĀ PAṬISEVANĀ PAHĀTABBĀ

Method of ‘judicious use’. The term ‘pahātabbā’ is defined further as the DISCARDING of
akusalā dhammā arising out of taṇhā and atta- diṭṭhi. By cultivating the restraint of sagacity
i.e. ‘ñāṇa- saṃvara’, one discards the resultants of confusion, greed, self- conceit and
negligence. With the judicious use of requisites, a bhikkhu controls the multiplication of
taṇhā i.e. craving and actively weakens ‘mada’ i.e. self- conceit. This method is an aspect of
the cultivation of ‘sammā ājīvo’, the path- factor of ‘Right livelihood’.

Method 4: ĀSAVĀ ADHIVĀSANĀ PAHĀTABBĀ

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Method of ‘enduring’. The term ‘pahātabbā’ has the additional nuance of ‘CUTTING OFF’
ownership of suffering by controlling the arising of abhijjhā, byāpāda and diṭṭhi. .One thus
develops the mind- tool of ‘khantī - saṃvara’ i.e. the restrain of ‘patient abiding’ by enduring
unpleasant events. With increasing understanding of ‘anatta’, a bhikkhu cuts at the fetters of
ill-will and wrong views. Thus, he removes the sanction of the mind towards the indulgence
of ‘akusalā kammā’ arising from byāpāda and diṭṭhi. This method supports the development
of ‘sammā kammantā’ i.e. the path factor of ‘Right action’.

Method 5: ĀSAVĀ PARIVAJJANĀ PAHĀTABBĀ

Method of ‘avoiding’. The term ‘pahātabbā’ is additionally interpreted as a ‘WARDING

OFF’ of unwholesome volition and deeds which lead to the defilement of virtue. Using the
mind- tool of ‘sīla - saṃvara’ i.e. the restrain of ‘virtuous conduct’ or restraint of ‘morality’,
the bhikkhu gets established in wholesome mind-states that are endowed with moral
conscience and moral prudence. With careful attendance to developing ‘kusala kammapatha’,
and cultivating ‘yoniso manasikāraṃ’ towards arising dhammā, he avoids evil company and
places of danger. This is an aspect of developing the path- factors of ‘sammā vācā, sammā
kammantā, sammā ājīvo’ as well as ‘sammā saṅkappo’.

Method 6: ĀSAVĀ VINODANĀ PAHĀTABBĀ

Method of ‘rejecting’. The term ‘pahātabbā’ is be extended to mean ‘DRIVING OUT’ of

akusala vitakka arising out of lust, hatred and violence. These 3 unwholesome thought-
streams have to be rejected completely by developing of ‘vīriya- saṃvara’ i.e. the restrain of
‘vigilant effort’. This is done by a straightening of diṭṭhi and the establishment of sati towards
the ultimate resolve of attaining Nibbāna. This method encompasses the development of the
path- factors of ‘sammā sati, sammā vāyāmo, sammā saṅkappo’ and ‘sammā diṭṭhi’.

Method 7: ĀSAVĀ BHĀVANĀ PAHĀTABBĀ

Method of ‘cultivating’. The term ‘pahātabbā’ is additionally defined as a

‘SURRENDERING OF OWNERSHIP’ of all substrates of nāmarūpa. It is the path of
‘awakening’, the path of ‘knowing’ that the mind is liberated into, due to perfection of the
satta bojjhaṅga i.e. seven factors of enlightenment. With the ‘pahāna’ i.e. abandoning and
complete rejection of āsavā, one moves into the attainment of Nibbāna.

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3.4 SUMMATION ON THE BASIS OF AIM & OBJECTIVES OF THE THESIS:

1. From within this all- encompassing teaching by the Buddha, this study has analysed
how the term ‘pahātabbā’ can be extended to include the various nuances that
consolidate each of the 7 pariyāya.
2. This study has also taken up the action of the mind-tool within each method and
studied its co-related impact on the unwholesome factors supporting the āsavā. Thus,
the methodology of the destruction of the flows of mental defilements itself is
highlighted.
3. This study has laid out a detailed working of the various saṃvara so that one may
understand the use of the right restraint at the correct opportunity in order to mindfully
weaken the flows of mental fermentations.
4. This study has also analysed in detail the five different kinds of pahāna associated
with the 7 methods. While tadaṅga and vikkhamabhana lead to a temporary halting of
the flows of āsavā, the other three destroy the flows completely. This is by way of
uprooting (samuccheda), quenching or tranquilising (paṭippassaddhi) and by way of
escape/departure from (nissaraṇa).
5. This study has also analysed how the practice of each method is a way leading to the
development of particular path- factors.

3.5 SUMMATION ON BASIS OF THE HYPOTHESIS:

The Buddha states in the Sakkapañhasuttaṃ (DN 21) that rather than viewing a feeling as
desirable or undesirable, it should be investigated as part of a causal process. For e.g. when
one pursues a feeling of delight, do unwholesome qualities of the mind increase and the
wholesome factors decrease? If so, then the delight in that feeling should be abandoned, and
so on. The increase in the flow of already arisen mental defilements is a process which can be
curbed by an alert and vigilant meditator. Understanding the food that feeds taṇhā and using
restraints to control the āsavā, one can slowly and surely move towards higher and purified
mind-states.

Our hypothesis is that “When one understands the methodology for each pahāna i.e.
abandoning of the āsavā by examining the given 7 pariyāya, a seeker working with yoniso
manasikāraṃ can understand where and when a saṃvara i.e. restraint should be applied. This
leads to the weakening of the āsavā, to the cutting- off of taṇhā and unfettering of the mind
from the pernicious views of self-identity, into the witnessing of Nibbāna”.

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  In this study, we have analysed the factors that lead to the arising of mental
defilements and strengthen their flow.
 We have studied the removal of supporting unwholesome factors by way of
‘dissipation, overcoming, discarding, cutting off, warding off, casting away and
finally, surrendering ownership’.
 We have understood the use of retraints such as mindfulness, knowledge,
forebearance, virue and vigilant effort.
 We have understood the action of destroying or halting of the flows of mental
defilements by the methods of uprooting, tranquilisation, substitution, temporary
repression and finally, escaping.

For one to be truly released from all suffering, expertise towards control of the flows of
mental defilements becomes imperitive. Through wise attention i.e. yoniso manasikāraṃ, one
understands transience of phenomena so that no grasping is attached to their primary and
secondary signs. With due diligence, one can use that knowledge for controlling the flows of
mental defilements through the use of restraints. With the removal of all the 3 āsavā, one can
attain to the unfettering into Nibbāna. Thus the hypothesis is proved.

3.6: WHY IS NIBBĀNA ‘THE ULTIMATE AIM’?

The ultimate goal for consciousness is to emerge out of ignorance and become free of taints.
That is why all sentient beings seek sukha i.e. happiness and not dukkha. But in our
ignorance, we don’t understand how to deal with our deeply rooted, festering mental
defilements. We try to satiate them by adding poison, by adding the fire of taṇhā. This toxic
fire rages furiously inside our mind at all times, such that we no longer know or recognize the
reality of our existence. We are far removed from the awareness of tilakkhaṇa.

Knowing craving to be the immediate cause of all suffering, a seeker of truth is only too
happy to choose a life of austerity and control. Understanding how āsavā may be curtailed by
the various saṃvarā, practicing a life founded on sīla and with a steady purification of the
mind, one can eventually work out his own path to liberation.

The Dhamma expounded by the Buddha, the Perfectly Enlightened One is the only way back
into reality. It encompasses- dassana the actual penetration and seeing of anicca, dukkha,
anatta in phenomena through meditative practice, saṃvara with respect to the senses,
judicious use of our material possessions, strengthening endurance towards things that are
unpleasant, avoiding evil places and people, casting out wicked thoughts and ultimately,
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striving for paramattha sacca i.e. nibbāna through the cultivation of satta bojjhaṅga.
Establishing oneself on the 8 aspects of the ariya maggo, is indeed the only path to removing
avijjā, the only way to end dukkha.

By uprooting and eradicating all outflow and inflow of defilements from source, one attains to
the state of taṇhākkhaya where all craving has passed away. One becomes khīṇāsavā- one
whose mind has exhausted the 4 ogha i.e. floods of- desire for sensual gratification, the desire
of becoming, the wilderness of wrong view and finally, ignorance of reality. When the fires
are ultimately quenched, the raging inferno cooled off; when there is no new fuel taken up and
there is no possibility of anything ever being lit again- that is what it means to have attained to
Nibbāna. And that is the mind state of an Arahata, the vanquisher of all enemies.

3.7: EPILOGUE:
The basic tenets of ‘truth’ were expounded by the Perfectly Enlightened One, Gotama the
Buddha in 6th century BC, around 2600 years ago. They are single- pointedly aimed to
motivate individual effort towards understanding the 3 characteristics of all phenomena or
conditioned existence, that of ‘anicca, dukkha, anatta’. His teachings are not simply a matter
of philosophical culture; they are to be experientially validated and confirmed by anyone who
seeks to understand sacca i.e. the truth about suffering, ‘becoming’ and the sublime reality of
existence.

Once contended, the teachings put an end to an individual’s limited grasp of the apparent
world and lead the way toward the subtler aspects of phenomena. Progressing on the noble 8-
fold path of sīla, samādhi and paññā, the seeker is gradually relieved of mental fetters and
attachments to false beliefs. One becomes mindful and compassionate towards other living
beings in the society as one works for one’s own welfare.

However, there are no interim goals on this path; the aim is to experience Nibbāna- an
unbinding from all mental formulation, craving and repeated physical and mental ‘becoming’
i.e. coming into being. The final act towards that aim is the complete destruction and
abandoning of all āsavā. Thus one becomes “sabbāsavasaṃvarasaṃvuto viharati, acchecchi
taṇhaṃ, vivattayi saṃyojanaṃ” i.e. one who dwells with ‘restraining all flow of mental
fermentations, having cut out craving, not going on fettered’.

End of ‘A STUDY OF THE TERM “PAHĀTABBĀ’ WITH REFERENCE TO THE

SABBĀSAVASUTTAṂ’.
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100
 BIBLOGRAPHY:

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 BIBLIOGRAPHY
Primary Source (Canonical Texts)

1. Pāli texts from the Chaṭṭha Saṅgāyana Tipiṭaka i.e. 6th Buddhist Council.
Online resource: [Link]

Secondary Source (Non-canonical Literature)

1. Aṭṭhakathā literature by Ācariya Buddhaghosa

Online resource: [Link]

Tertiary Source (Other Writings)

1. ASHIN AWBASALANKARA, BHIKKHU

“Philosophical Approach to the Seven Factors of Enlightenment in Bojjhaṅga Sutta”.
Paper by Bhikkhu Ashin. Ramakrishna Mission Vivekananda College, Chennai. April
2014.
Online resource: [Link]
2. BUDDHARAKKHITA ĀCARIYA, VENERABLE.
“Mind overcoming its Cankers”- An In-depth Study of Mental Effluents in the
Buddhist Perspective. Written by Acharya Buddharakkhita. Buddha Vacana Trust,
Bangalore, India. May 2001.

Online resource:
[Link]

3. GETHIN, RUPERT
“The Buddhist Path to Awakening”.Oneworld Publications. England, 2001.

Online resource:
[Link]

4. HENEPOLA GUNARATANA, VENERABLE

“The Jhānas in Theravada Buddhist Meditation”. Access to Insight (BCBS Edition).
Nov 2013.
Online resource: [Link]

5. KHANTIPALO, BHIKKHU
“Bag of Bones”- A Miscellany on the Body. Compiled by Bhikkhu Khantipalo.
Access to Insight (BCBS Edition). Nov 2013.
Online resource: [Link]

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6. LEDI SAYĀDAW, VENERABLE

i. Āhāra Dīpanī- A Manual of Nutriment

ii. Gambhīra Dīpanī- A Manual of Profound Meaning
iii. Iṇaparibhoga Vinicchaya- South East Asia Publications.
iv. Sāsana Dāyajja Dīpanī- A Manual of Religious Heritage
Online resource: [Link]

7. MAHĀSI SAYĀDAW, VENERABLE

“Progress of Insight”- A treatise on Buddhist Satipaṭṭhāna Meditation. BPS, Sri Lanka.
Online resource: [Link]

8. U NĀRADA, VENERABLE.
“Guide to Conditional Relations”, Volumes I and II. Translation of Abhidhamma
Paṭṭhāna by Sayādaw U Narada. Published by Pali Text Society, London. 1969.

9. PIYA TAN, BHIKKHU

i. “Sabbāsava Sutta- The Discourse on All the Influxes”. Theme: Methods of

overcoming all our defilements. Translated by Piya Tan ©2006.
ii. “Vivekanissitaṃ”- The Dependent-on-Solitude Formula. Theme: The stages to
spiritual liberation. Essay and selected translations by Piya Tan ©2005.
Online resource: [Link]

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 APPENDIX:

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